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On the other hand, this particular installment is not the most mysterious of Brother cadfael's mysteries that I have read. It is clear from early on who the ordinary ruffians are. It is also clear who is troubled and has questionable motives. It only remains to clarify the relationship between two troubled young men to sort out the mystery. Further, the mystery doesn't have much immediacy for the reader, having taken place a considerable distance away and before the story opens. This story is also a bit "gushier" than most. The romantic angle is played up with a bit too much intensity and there is a "miraculous" healing during the story that fills a whole chapter and does little to further the plot.
I enjoyed this book. It was a pleasant and easy read. But, as a mystery, it was only mediocre. If you are a Cadfael fan, enjoy. But, if you're looking for a real whodunit, look elsewhere.
Ideally, read all the preceding books in the series, in order, before reading this one. At a minimum, first read #1 (A Morbid Taste for Bones, the story of how the monastery came to have St. Winifred as its patroness) and The Virgin in the Ice, to avoid the biggest spoilers.
This June of 1141, the feast of the translation of St. Winifred dawns upon a time when the civil war between the Empress Maud and King Stephen for the throne of England may finally draw to a close: Stephen was captured at the battle of Lincoln, and even now Maud is negotiating with the city of London for her entry into Westminster for her coronation. The papal legate, Bishop Henry of Blois, brother to Stephen, has called a legatine council (including Abbot Radulfus from Shrewsbury) and is working on turning his allegiance to the empress, for the sake of peace. Hugh, sheriff of Shropshire for Stephen, broods on ways and means of getting a man into Bristol to free Stephen, and prays for a miracle, while using his friend Brother Cadfael as a sounding board.
Cadfael, too, is praying for a miracle - any miracle - at this feast of St. Winifred. Not from a desire for the abbey's glory, or from any faltering of his own faith, but as a sign that the saint took no offense from the events of _A Morbid Taste for Bones_, when he accompanied a delegation from the abbey to the saint's grave in Wales to bring back her mortal remains as holy relics. (Since that was before Hugh's arrival in Shrewsbury, Cadfael summarizes the story for him, so it's possible to follow the plot of _Pilgrim_ without reading _Bones_. But be warned that Cadfael reveals the ending of _Bones_ to Hugh.)
Abbot Radulfus returns in time for the festival, bearing word of a cowardly murder at the legatine council. The attempted murder of the envoy of Stephen's queen failed, but Ranulf Bossard, the brave man of the empress' party who foiled the attempt, was himself cut down in the street.
All the brothers are busily preparing for the huge influx of pilgrims at this time of year, many of whom are ill and seeking miraculous healing. Brother Cadfael, as herbalist, sees some of the more noteworthy cases: Rhun, a devout half-Welsh boy with a twisted leg that might respond to treatment; his sister, Melangell; a young Welsh clark, Ciaran, traveling barefoot and wearing a large iron cross, on his way to Wales to die; Matthew, Ciaran's faithful shadow. There are less savory characters, as well, petty (and not so petty) career criminals who prey on the credulous and the frail. (Credulous, as in, people who trust a stranger's dice.) Some may even have fled from a city too hot to hold them.
Into this festival atmosphere rides a young envoy of the empress' party, on a twofold mission: to sound out Hugh on the question of his fealty, and to seek Bossard's young heir, who disappeared in this direction after his lord's death. But even if he is among the pilgrims, how can he be identified by those who have never seen him? And was he involved in Bossard's death?
This is the tenth mystery in the series. You may want to start from the first to let the interacting mysteries reveal themselves in chronological order. This is the second one for me after "The Morbid Taste for Bones." I do have to warn you that the synopsis to "A Morbid Taste for Bones" and "Virgin in the Ice" is played out again somewhat in the first two chapters of this book.
What can not be portrayed in the short Cadfael movies and would make marvelous reading on its own is the inter action between the forces and reasons behind the vacillating positions of Empress Maud and King Stephen. This is also a crucial part of the story; as the loyalties and logistics play a major part in the mystery and people's lives.
I will not compare and contrast the people in the story or the differences in the film adaptation as the fun is finding out for your self, all the actions and interaction of people. I will say that none of this would have been possible with out the grace of St. Winifred.
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The descriptions are deep and serious. I also liked the great pictures. The impact of their work is historic to say the least.
This is a must read.
I'm most impressed that the authors not only sought to perform research on the buildings themselves, but moreover, examined the partners and the social influences of the times. I feel we gain so much from the writers thru their experience of having read Delano's letters in archive at Yale!
This book should stand as a model for future chronologist of architectural history. It is truly a wonderful presentation - the best that I've seen published to date.
Congratulations.
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project, study of what drove them into insanity. This story is
terrific look at human pysche, belief system, and will. This
is also the novel from which the movie with Stacey Keech, arrived. EXCELLENT action, plot, characters. Thought-provoking
and maybe even life-changing.
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The honesty of parts of the book is refreshing, Saxbe even alludes to marital infidelity of his father. Many might claim this goes too far, but I think it humanizes the work and the people it is about - except Saxbe seems to remain inwardly indifferent or distant from these matters, as he seems to do in any contraversy. Saxbe offers contradictions in character without notice, again distant and non-self critical - he left his church in Washington DC because the church accepted ' long haired radicals', as if Jesus Christ, the person he worshipped there ?, - was a short haired conservative and a member of the Roman Senate. As with many autobiographies, these contradictions breeze right through the subjects belief system filters - something the co-author SHOULD have noticed and pressed Saxbe on. I refuse to believe Saxbe is as shallow and unthinking as the book presents him.
Another contradiction somewhat glossed over in the book is presenting Saxbe as falling into opportunities by happenstance and coming from humble beginnings. On the pages of his own book he never seems to realize how relativly wealthly and connected his family was, especially during the Depression. The plumb jobs [ as any Depression era job might be ] and early political positions he received are presented as though it was some sort of luck of the draw happening - hardly believable. It is not evident whether this reality wasn't mentioned through ignorant bliss or was absent to maintain some sort of individualist boot strap persona of William B. Saxbe - but even his highest appointments latter in life have the same result - why me? The co-author should have went to third parties to better flesh these situations out. In any event you will gape at the opportunities miraculously afforded Saxbe during the Depression, and again few words of explanation how they actually came about. He went through more money in a spend thrift fashion during the Depression than many families would see in 5 years - you have to remember there were children starving to death and a 25% unenployment rate, yet he seems not to take notice or remember this. Again distant and no critcal self examination of the realities around him. He uses metaphor to explain why he is against the Vietnam War - it is " ... like trying to push a truck uphill with a towrope" and referring to the peace agreement "That pretty much wound up the war as far as I was concerned". The previous 2 thoughts are how the chapter about Vietnam begins and ends, in between are mentions of his Marine son's conflicts of conscience and Saxbe's drumming of non violent change - regarding Kent State, it was due to untrained Guardsmen with loaded weapons. But little introspective illumination of how Saxbe arrived at his thinking. Exacting "common sense" and metaphor are great around a cracker barrel, but tell the reader little about William B. Saxbe. Somewhere within Saxbe are well guarded thoughts and feelings which the co-auhtor was unwilling or unable to bring out.
All in all, the book is very readable, the opening scenes of Mechanicsburg refresh a by gone era, and although Saxbe may be a footnote in political history and offers few new insights, it is a worthwhile attempt - but because of this the co-author SHOULD have used a more critical red pen and pressed Saxbe for explanations or flesh the subject out himself through third parties. The book reads more like an old Bing Crosby/Bob Hope On The Road To .... movie than an autobiography that gets to the core of who this man was - which should not have happened with a credited co-author.
Unless you have a personal interest in the Columbus,Ohio area or Saxbe - you can skip this book on your reading list.
Is conditionalism an ancient doctrine? Yes, and the origins are readily available. To briefly summarize what would otherwise be several volumes of refutation, conditional immortality was originally advocated by Arnobious of Sicca- c. 327 C.E., whose personal record as a Christian apologist is amongst the most pitiful, albeit entertaining, in clerical history. Also hailed as Arnobious the Elder, he was an enemy of both Judaism (Unlike Paul) and Christianity and a proponent of Asiatic mysticysm. According to the tale told by his subsequent disciples, Arnobious met a spiritual Jesus after awakening from a bad dream, who transformed the mystic into a self proclaimed sage, endowing him with the knowledge of God apart from scriptural reading. Rather than acknowledging mainstream Christianity, Arnobious opened his own school and taught his remarkable "dream" philosophies in Sicca, Africa, where he wrote a flawed, though sincere, theological treatise titled "Against the Pagans" c. 305 C.E. In this work, conditionalism, annihilation, and anthropological-monism appear for the first time in Christian history. Amazingly, Arnobious confounded the Pharisees with the Sadducees in several references to Jewish sects, and quoted the New Testament only ONCE in the treatise. As Catholic Friar Jurgen comments, the treatise does hold water- not in the realm of theological truth, but certainly in its revealed information about the cults of the time. This is the historical basis for conditionalism.
On the purported claim that immortal soulism was derived from Greco mythology and Platonism, such an idea is true only for those without knowledge of Judaic sects of Essene or Kabbalist, both of which held to the doctrine of an immaterial, immortal spirit. Contrary to what conditionalist scholars would have you believe, Orthodox Judaism itself has always taught immortal soulism, and rabbinical interpretation of the Old Testament does not find man and beast to be equal. Let it never be said, therefore, that the Hebrew Bible does not teach immortal soulism, on the contrary, those to whom it belongs find it amusing that conditionalists unable to speak Hebrew consider themselves expert on a Hebraic eschatology. (It should come as no surprise, since conditionalists also rate themselves as the sole beneficiaries of Y-w-h's irrevocable blessings to the Jews. How strange they cannot grasp the Old Testament's clearly defined salvation of Israel, while nonetheless being able to comprehend nebulous doctrines inferred by "divine inference".) As for the human soul in Hebrew, the solitary "nephesh" is contextualized, but with blatant arrogance, conditionalists assume their fragmented knowledge is somehow supplemented by divine illumination- in combination, of course, with the authority of Arnobious the Dreamer. On this threefold foundation rests every claim of conditionalism; the dogma gains momentum by its humane appeal to modern society. Yet as a fly in the face of both mainstream Christianity AND Judaism, conditionalists maintain a long tradition of denying reality, whilst usurping the texts of two major religions. (I suppose at least it speaks for the short lived worth of Arnobious's own text.) (...) There's little doubt I know more about his own theories than the author of the book.
What does the Bible mean by such words and phrases as "forever," "unquenchable fire," "eternal punishment," "eternal destruction," "death," etc.
Do you really wish to submit to the authority of God's infallible Word on the subject of hell. Then, dear reader, read this book!
On the other hand, Saccio does a very good job of going through the history of Shakespeare's kings in a logical manner. He does not waste words and presents a story that is quick and easy to digest. Like Norwich, Saccio focuses mainly on the kings from Richard II through Henrys IV, V, and VI to Richard III. Unlike Norwich, however, Saccio also discusses King John and Henry VIII.
For anyone who is interested in knowing what really went on in the lives of these Shakespearean kings, this book is an excellent tool. Saccio points out some of the most important fallacies in the plays and is fair in presenting honest assessments of the realities of these characters even when they conflict with the dynamic images drawn by the Bard. This second edition also has a nice afterward that comments on some of the Shakespearean scholarship of the past 25 years. It is a worthwhile read.