Inspired by the true story of a teen who was killed at a railway crossing, the author weaves the tale of fourteen-year-old Paige, who, taking a shortcut alongside the tracks to avoid the school bullies, is tragically hit by a train and transported to a surreal world where she encounters Kim, who died seven years before. Convinced she is only dreaming, Paige must discover a way to return to her former life. Poignant, gripping, and full of unexpected twists and turns, Best Friends through Eternity will resonate with readers who have struggled with cultural identity, a sense of belonging, and the real meaning of home.
An epic of World War II, this novel reflects the exciting, tumultuous and brutal world inhabited by soldiers and the women they love. It portrays the consuming conflicts of a generation set afire by the passions and savagery of war.
Neville returns eternity to the center of consideration by analyzing the obsessive culture that attempts to get along denying it; and he analyzes the nature of time's flow itself, the nature of divine eternity, and the subtle problems of personal immortality. He argues that time and eternity constitute one topic and that, therefore, time itself is beyond understanding, beyond personal grasp, and beyond civilized orientation without a proper comprehension of eternity.
2011 Christy Award finalist! All Camilla Deardon knows of the Mormons camping nearby is the songs she hears floating on the breeze. Then she meets one of them—a young man named Nathan Fox. Never did she imagine he would be so handsome, so charming, especially after Mama and Papa’s warnings to stay away. Though she knows she should obey her parents, Camilla can’t refuse her heart. But even Nathan’s promises cannot prepare her for what she will face in Utah.
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.
In this highly original and ground-breaking work, the author brings together discussions in the philosophy of time and space, philosophy of language, phenomenology, philosophy of science, Special and General Relativity, classical cosmology, quantum mechanics, and so forth, with the concerns of philosophy of religion and theology, in order to craft a philosophically informed and scientifically tenable doctrine of divine eternity and God's relationship to time.
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.
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?
