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The author is the fifteenth generation tea-master entrusted with preserving the history and practising the art of the Japanese tea traditions.
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He is conservative in his approach and conclusions, and exhaustive in his consideration of others' conclusions as well.
I agree that Paul walked a tightrope between realized and unrealized eschatology, or the now but not yet tension. He considers the important topic of the kingdom of God, one of Jesus' favorite sermon topics.
He correctly concludes that the intermediate state (what is going on with the departed between the Ascension and Return of Christ) is silent in Scripture.
He is afterall a academic exegete, so he is careful with his conclusions, and meticulous in his exegesis. He turns to no hyper millenial speculation.
Only serious NT students and those interested in eschatology will enjoy this study. Not a place to begin.
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That was how the Pulp People website described this book. I own it and I can say that it is very interesting. All that arty stuff, you know. I could write pages but I don't want to bore you. Anyway, if like me you like art I would recommend it to you, and if you like Pulp and art I would definately recommend it to you. Right, that's yer lot.
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The most surprising thing about JP II's theology of non-Christian religions is how favorable he is. Particularly in his addresses to non-believers, his praise seems to know no bounds. He refers to Moslems as "brothers in God" and tells Buddhists and Shintoist that "On this earth we are pilgrims to the Absolute and Eternal." This last statement is particularly strange in light of JP II's belief that "Buddhism is in large measure an 'atheistic' system." (p. 53.) At times one gets the impression that JP II thinks the problem with the world is not a lack of Christianity, but a lack of "religion." For those who think that JP II is a reactionary who is opposed to all things non-Catholic, this book comes as quite an eye-opener.
This leads to the major fault I have with the essays. While they are for the most part informative, the authors never ask the question of how someone like JP II, who is supposed to be such a conservative, orthodox Catholic, can be so favorable to non-Christian religions. Could it be that JP II is not the traditionally minded Catholic that the media and his conservative followers portray him? This question is never asked. Not surprisingly, then, the essayists fail to interact with the one book I am aware of that raises this question: Pope John Paul II's Theological Journey to the Prayer Meeting of Religions at Assisi by Fr. J. Dormann. The Dormann book (actually a series of three thus far) has some flaws. He is intent upon taking much of what JP II says in the least orthodox light, and in the context of JP II's alleged universalism. Nonetheless, the book highlights important facets of JP II's theology.
All things considered, this is an important and timely collection.
I hate the fact that they separated the Aero Engines from the main one.