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One must be saved, one must be broken, one must seek vengeance, and one must choose.In a world shaped by a select few masters of the natural elements, the visions of a long-forgotten queen foretell a crossroads in the future of humanity. Oblivious to their significance, four strangers will dictate the fate of the world, and all life balances on the knife edge of their choices.One decisive night will gather them all together under the same roof, where the fires of life will continue to burn... or be extinguished forever.
This study forms part of a research programme aiming to interpret and evaluate the theology of Thomas Aquinas and the later reception of his theology. In particular, it deals with the reception of Aquinas' thinking about the eternity of the world by theologians at the end of the 13th and the beginning of the 14th century. De Grijs defends the thesis that Aquinas' main interest in De Aeternitate Mundi is not philosophical but theological; while Aertsen opposes this thesis and tries to demonstrate Aquinas' philosophical purposes by comparing his De Aeternitate Mundi with his De Potentia and by study of his concept of creation. Van Veldhuijsen sketches the difference between Aquinas and Bonaventure in this respect. M. Hoenen concentrates on the importance of William de la Mare's Correctorium fratris Thomae and of the Correctoria Corruptorii for our understanding of the history of the reception of the views of Aquinas. F. Thijssen discusses the criticism of the Oxford theologian Henry of Harclay (died 1317) of Aquinas' views on two central issues that are involved in an eternal world: the traversal of an infinity and the existence of unequal infinities. Van Veldhuijsen, finally investigates Aquinas' reception by Richard of Middleton.
First published in 1999. This book, in compliance with the aims of the series, attempts to provide a comprehensive and critical account of Kierkegaard's thought. In the case of a writer so complex, prolix, and so little concerned with the logical presentation of his own thought, it is perhaps inevitable that the exegetical side of this task should overshadow the critical.
This book examines the nature of Augustinian time as the unfathomable yet permanent focus of the present. What are the implications for Augustine’s confessional discourse? How to reconcile the brevity of time’s focus with eternity’s longueur and the rhetoric of digression?
The Newtonian concept of time has been changed by Einsteinian insight. Yet the Einsteinian world view might make it difficult to appreciate traditional concepts of eschatology, like heaven and hell, death and immortality, life after death and resurrection, last day and final judgments, because these expressions presuppose a pre-Einsteinian view of the universe. Since theology cannot remain unaffected by the new research in concepts of time, Eternity and Eternal Life tries to express the eschatological faith of the Church by using the time language of our age. To achieve this it provides an overview on the research in the nature of time done in geology, cosmology, physics, biology, psychology, sociology, history and philosophy and proposes a notion of time for “timely” Christology and for “timely” eschatology. By using the singularity event as literary form, Horvath scrutinizes how Christ’s time can lead to the times of all existing realities, through death to “eternity.” This is a pioneering work, one that needs to be tested in the community of interested readers. It is a communal search for an understanding of life, death and eternal life, not only in the light of abstract ideas and cultural linguistic doctrines in the world of religions, but also in the light of science and especially of a person as the horizon of understanding for both time and eternity. Christ as the eschatological union of time and eternity becomes the work’s unifying focus and its paradigm, which solves recognized problems and opens our minds to new ones.
Eternity's Handmaiden is a fast paced espionage thriller taking the reader from one end of the timeline to another. No one ever escapes The Agency. Tuesday, 6 August 2085 1500 Archangel Her frowned deepened as she erased the message and then all traces that it had even made it to her. It was what she had feared: a rendezvous. They would be by this afternoon to pick her up, take her away from her pristine Alaskan solitude and into a world that she had sworn off of. Or so she had thought. She quickly learned long ago, much to her dismay, that one ever left the agency. Its insidious fingers, like the very talons of death, were always there, ready at any moment to pounce and dig themselves in, dragging one back into a world of intrigue and treachery, death and foulness that filled her mouth with such a taste of shit that she almost gagged. When she had left fifteen years ago, after forty years of faithful service, she had made it clear that she was done with it all, finished with walking in the shadows and killing in the darkness. But they had had other plans.
Author : Joseph Ellis Duncan Publisher : U of Minnesota Press Page : 349 pages File Size : 19,61 MB Release : 1972-01-01 Category : Eden in literature ISBN : 1452910847
How can Christian theology confess God as both other than the world and also related to it in a way that compromises neither of these? Most modern thought has offered a simple reply: it cannot. Christ at the Crux analyzes one element of the roots of this denial and charts a route toward rapprochement. The Christologies of eight theologians offer various attempts to relate the Creator and the creature in Christ: Irenaeus of Lyon, Cyril of Alexandria, John Philoponus, Martin Luther, John Calvin, John Zizioulas, Robert Jenson, and Colin Gunton. Within the patristic era the question is grounded in theology about the incarnation; with the Reformers the focus is on the mediation between creation and Creator; and with the three modern theologians the breadth of the issue is completed with theology proper. Together, these eight offer a grand-scale perspective on much of the christological possibilities for conceiving the relation between God and everything else. In the end Paul Cumin shows how the doctrine of the Trinity appears to open new possibilities for Christology and in particular for the way theology about the Spirit enables a reimagining of those items of Christian thought most likely at the roots of our modern rejection of God-as-other.