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Parting s Sweet Sorrow
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These mummies gave anthropologist Bernardo Arriaza, who helped excavate them, both a feeling of continuity with the past and a realization that all humans, past and present, share the suffering cause by the loss of a loved one (Arriaza 1995: xiii) As he wondered just what emotions the Chinchorros experienced when someone in their group died so, too, in the remainder of this chapter we approach the issue of loss and grief by exploring death s double face which, for the larger part of human history, has looked grievingly back on those left behind just as it turns hopefully to some ultimate destiny We do this by employing both psychology and theology as ways of interpreting human experience and life s meaning, for death not only fractures our relationships with others and triggers grief, but also raises the question of how the way life is lived determines its meaning and ultimate signi cance This is especially important for the large sweep of human cultures that posit a life after death based upon the moral path followed on earth
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Relationships, Death and Destiny
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It is through human relationships that we come to a sense of our identity and through their loss that we come to know grief In traditional terms, it has also been through membership in religious groups possessing some relationship with deity that people have gained a sense of salvation or have feared damnation if that bond breaks Control of the afterlife has typi ed many religious cultures and empowered its gatekeepers Those who held a true faith and practised it according to prescribed forms would obtain bene ts in life after death In the early centuries of Christianity, when doctrine was being established, creeds came to be particularly important as formulations of accurate belief and as means of identifying group members The creed of fourth-century St Athanasius, important for Catholic
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Parting s Sweet Sorrow 25
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and some Protestant churches, begins thus in the version in Anglicanism s Book of Common Prayer:
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Whosoever will be saved: before all things it is necessary that he hold the Catholic Faith Which Faith except every one do not keep whole and unde led: without doubt he shall perish everlastingly
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This very strong language proclaims an anathema , a formal declaration on the state of persons who do not believe certain doctrinal statements expressing ultimate religious truth This state of suspension or curse may even pass into formal exclusion through the ritual of excommunication conducted, traditionally, by a bishop with twelve priests, all with candles thrown to the ground when the excommunication was enacted The rise of strong rituals associated with the sacraments of the Catholic Church involved a correspondingly high degree of control by priests of their people Confession and absolution lay at the heart of religious discipline and of obedience to the authority of the church The justi cation for this stance, derived from the words of Jesus spoken to his disciple Peter, became a charter for Peter s successors: it proclaimed, I will give you the keys of the kingdom of heaven and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven (Matthew 16: 19) Error in doctrine and practice could even be sought out as, for example, in the witchcraft hunts of the sixteenth and seventeenth centuries when those who were reckoned to have made a pact with the devil were tried and many killed Their death would, doubtless, bene t them in the ultimate salvation of their souls In this sense the history of death in that period of European history cannot be divorced from the history of church power and its use of the idea of true doctrine as a control over people s earthly and heavenly destiny This is very clear in the Catholic practice of the
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