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Mr. and Mrs. Pork-Fowler are invited to spend a weekend of gourmet dining at a spooky castle where their host, Mr. Hunter, is anxious to "meat" them.
The Mystery Fancier, July/August 1979, Volume 3 Number 4, contains: "Little Old Ladies I Have Known and Loved," by Ellen Nehr, "Tension and Duality: Daphne Du Marier's 'Don't Look Now'," by Jane S. Bakerman, "His Own Desert," by Everett F. Bleiler, "The History and Activities of Mystery Fans in Sweden (and Scandinavia)," by Iwan Hedman, "The Crime Novels of Harold R. Daniels," by George Kelley, "The Curmudgeon in the Corner, Grumblings," by William Loeser and "The Nero Wolfe Saga, Part XIV," by Guy M. Townsend.
The Mystery of Metropolisville centers on a tragic boating accident on "Diamond Lake" in "Metropolisville," which lies near the "Big Gun River" in "Wheat County." The plot is populated with various Western types, such as a seedy land speculator named Mr. Plausaby, his beautiful step-daughter Katy, a college student from back east who falls in love with Katy, Whiskey Jim the stage-coach driver, and a displaced Hoosier poet in a sod cabin
This title examines the legal ramifications of Satan's original rebellion, his authority as god of this age, his stand on Earth with the Antichrist, and his final judgement at the throne of God. The book goes on to disclose the key event that will begin the last seven - year countdown to Armageddon and the physical act that will reveal the Antichrist and constitute the final abomination of desolation: the legal prerequisites to the return of the Messiah!
During the past century, an enormous effervescence of events changed the sociopolitical configuration of the world. The interpretation of these facts helped further deepen the crisis in which modern thought already found itself--and it generated the uncertain and unstable environment in which we live today, the so-called postmodernity, late modernity, or hypermodernity. In this context, one of the most profound impacts is most certainly the one on religion. During the twentieth century, religion proved not to be banished from the human horizon as the masters of suspicion intended. Known as the godless century, the twentieth century saw also a resuscitation of the search for the sense of life and spirituality. With the crisis of modern reason, humankind turned toward consumerism and provisional and "light" practices. The last century represents not only the height of the postmodernization process but also the rescue of the transcendent and absolute, even if it is an absolute without face and identity. It is in this scenario that religious experiences, apparently exiled by modern rationality, begin to occur and multiply again. Mystical experiences will be, then, the basis for highlighting recurrent characteristics with universal import. But they will show a different configuration than before. One will be able to find them not in so-called sacred spaces but in very secular ones; not so much within institutions but at the borders, or even outside them; not configured by a specific tradition but in an interface that makes more than one tradition meet and dialogue.