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An eye-opening investigation of charismatic "gurus" from Jesus to Freud to David Koresh, by the author of "Solitude: A Return to the Self". In "Feet of Clay", eminent psychologist Anthony Storr uncovers the personality traits that link these men and explores the incredible power they have wielded over their fanatical followers. 11 photos.
A key factor in comprehending the prophetic landscape of the end times is to recognize the specific, prominent nations that will be involved. In the Scriptures, these nations are depicted in allegorical form, and for literally thousands of years, students of the word of God have labored to discern the identity and meaning of the four beasts (Daniel 7), the elements of Nebuchadnezzar’s image (Daniel 2), and the seven heads of the Dragon (Revelation 17). Many speculations and interpretations continue to be made, yet to this day, there is still a great amount of uncertainty regarding these prophecies. The Time of the End I provided the Scriptural foundation for a 10 ½ year timeline of the last days, and like the border pieces of a puzzle, this new perspective has provided new insight into the broader picture of prophecy. The Time of the End II sheds light upon and unlocks the concealed identifications of the Lion, the Bear, and the Leopard (Daniel 7), the feet and toes of Nebuchadnezzar’s image (Daniel 2), the seven heads of the Dragon, and how those nations relate to the four horns (Zechariah 1), the four carpenters (Zechariah 1), the four horsemen of the Apocalypse (Revelation 6), and the movements throughout history of Mystery Babylon (Revelation 17). Like its predecessor, The Time of the End II confidently rearranges some of the more popular and accepted ‘puzzle pieces’ of prophecy, and emerges with a notably different picture, one that is far more consistent with a literal interpretation of the Scriptures.
'IT WASN'T BY ELIMINATING THE IMPOSSIBLE THAT YOU GOT AT THE TRUTH, HOWEVER IMPROBABLE; IT WAS BY THE MUCH HARDER PROCESS OF ELIMINATING THE POSSIBILITIES.' Commander Sam Vimes of the City Watch is used to trouble. There's always trouble in Ankh-Morpork. But this is new: people are being brutally murdered and there's no evidence of anything alive having been at the crime scene. At the same time, the most powerful man in the city has been poisoned and is clinging on to life by a thread. It's a conundrum of a case. With the help of Captain Carrot, the only watchman who knows the law inside-out; Corporal Cheery Littlebottom, an unconventional dwarf with an eye for forensics; and Constable Angua, a werewolf with an excellent sense of smell, Vimes tries to solve the mystery. But time is of the essence, for something extremely dangerous is loose in the city, its red eyes glowing in the night ... 'Fantastical, inventive . . . laughter waiting to be uncovered on each page' Observer Feet Of Clay is the third book in the City Watch series, but you can read the Discworld novels in any order.
A thrilling new series soars above the competition and redefines middle-grade fantasy fiction for a new generation!The seven dragon tribes have been at war for generations, locked in an endless battle over an ancient, lost treasure. A secret movement called the Talons of Peace is determined to bring an end to the fighting, with the help of a prophecy -- a foretelling that calls for great sacrifice.Five dragonets are collected to fulfill the prophecy, raised in a hidden cave and enlisted, against their will, to end the terrible war.But not every dragonet wants a destiny. And when the select five escape their underground captors to look for their original homes, what has been unleashed on the dragon world may be far more than the revolutionary planners intended . . .
The book of Daniel 2 reveals by symbols the successive empires/kingdoms of the world with a statue of a human figure of a head of gold, chest of silver, thighs of bronze, legs of iron, and feet of a mixture of clay and iron. Daniel 7, which describes four beasts (a lion, a bear, a leopard, and a terrible beast with ten horns), covers the same period in world history as in chapter 2. While the king of Babylon saw the majestic power and grandeur of the Gentile empire/kingdoms, Prophet Daniel saw their real character, beastly conduct, wicked rule, and profligate government. All the beasts (empire/kingdoms) were destroyed by the Messiah, Immanuel (the Stone), who the builders of the nations of man rejected and who is the cornerstone of the holy nation of believers. Revelation 12 describes the great dragon thrown down, the age-old serpent that is called the devil and Satan, he who continually deceives and seduces the entire inhabited world. He was thrown down to the earth, and his angels were thrown down with him. This usurping dragon would form successive compacts with mankind for the dominion of the earth. Revelation 13 shows the final compact between the nations of man and the man of sin, Satan (the dragons beasts), engulfing even the holy people (Israel, the churchthe woman on the beast in Revelation 17). When the stone finally destroyed the lawless kings of the nations/kingdoms, their rule was dispersed to the lots of nation-states created by the common peoplethe rule of commoners. These are the nation-states of democratically elected commoners. Revelation 13 (and 17) shows the rebellion and apostasy of our Christendom/Queendom of Babylon, the great nation-states of man setting themselves up against the son of man, Immanuel. Why the stone is about to crush Christendom of Babylon the great! And the stone that smote the image became a great mountain or rock and filled the whole earth (Daniel 2:3435). Yes, he is the rock of ages!
Light and darkness shape our perception of the world. This is true in a literal sense, but also metaphorically: in theology, philosophy, literature and the arts the light of day signifies life, safety, knowledge and all that is good, while the darkness of the night suggests death, danger, ignorance and evil. A closer inspection, however, reveals that things are not quite so clear cut and that light and darkness cannot be understood as simple binary opposites. On a biological level, for example, daylight and darkness are inseparable factors in the calibration of our circadian rhythms, and a lack of periodical darkness appears to be as contrary to health as a lack of exposure to sunlight. On a cultural level, too, night and darkness are far from being universally condemnable: in fiction, drama and poetry the darkness of the night allows not only nightmares but also dreams, it allows criminals to ply their trade and allows lovers to meet, it allows the pursuit of pleasure as well as deep thought, it allows metamorphoses, transformations and transgressions unthinkable in the light of day. But night is not merely darkness. The night gains significance as an alternative space, as an ‘other of the day’, only when it is at least partially illuminated. The volume examines the interconnection of night, darkness and nocturnal illumination across a broad range of literary texts. The individual essays examine historically specific light conditions in literature, tracing the symbolic and metaphoric content of darkness and illumination and the attitudes towards them.
Nerses of Lambron (1153-1198) is one of the most significant figures in Armenian literature and ecclesiastical history. As author of numerous biblical commentaries and translator of legal and other texts he is noted as a prolific scholar, and as Archbishop of Tarsus he played a major role in the religious life of Cilician Armenia. In 1179 he made a new translation of the Book of Revelation, not unknown earlier in Armenia but not yet integrated into the Armenian canon of scripture. In the same year he adapted the Greek Commentary on Revelation by Andreas of Caesarea with appropriate additions and changes to reflect Armenian tradition. In this first translation of the Armenian text (based on the 1855 edition with a comparison of the copy made in 1284 by the noted Esayi Nc'ec'i), R.W. Thomson emphasizes the differences between Nerses' adaptation and the original Greek, and places this reworking in the context of the Armenian-Byzantine discussions on possible reunion of the churches. In the Introduction he studies the use of the Book of Revelation in Armenia prior to Nerses, reviews Nerses' career, and highlights the theological characteristics of the adaptation.