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Nueva traducción al castellano de una joya de la espiritualidad católica: el Ars bene moriendi, o Arte de bien morir, de San Roberto Belarmino. El mundo moderno ha perdido la esperanza y guarda silencio sobre la muerte, haciendo como si no existiera. La Iglesia, en cambio, siempre ha aconsejado a los cristianos que mediten sobre la muerte y se preparen para ella. San Roberto Belarmino, Doctor de la Iglesia, nos enseña en este libro el arte de bien morir, es decir, de morir como cristianos. Parte de un principio fundamental: para morir bien, hay que vivir bien. Como hayamos vivido, así moriremos. Debemos, pues, permanecer vigilantes, con la lámpara encendida y esperando que el Señor nos llame. El Arte de bien morir es el último libro que escribió san Roberto, condensando en él toda su sabiduría y experiencia. Estas páginas nos hablan sobre la importancia de los sacramentos y la oración para tener una buena muerte que podamos acoger con gozo, pero también sobre las tentaciones del diablo relacionadas con la muerte y la desesperanza. Precisamente porque hoy no se habla de la muerte, necesitamos que los santos y doctores de la Iglesia del pasado nos cuenten cómo prepararnos para bien morir con la gracia de Dios, de modo que un día podamos reunirnos con ellos en el cielo.
El mundo moderno ha perdido la esperanza y guarda silencio sobre la muerte, haciendo como si no existiera. La Iglesia, en cambio, siempre ha aconsejado a los cristianos que mediten sobre la muerte y se preparen para ella. San Roberto Belarmino, Doctor de la Iglesia, nos ense?a en este libro el arte de bien morir, es decir, de morir como cristianos. Parte de un principio fundamental: para morir bien, hay que vivir bien. Como hayamos vivido, as? moriremos. Debemos, pues, permanecer vigilantes, con la l?mpara encendida y esperando que el Se?or nos llame. El Arte de bien morir es el ?ltimo libro que escribi? san Roberto, condensando en ?l toda su sabidur?a y experiencia. Estas p?ginas nos hablan sobre la importancia de los sacramentos y la oraci?n para tener una buena muerte que podamos acoger con gozo, pero tambi?n sobre las tentaciones del diablo relacionadas con la muerte y la desesperanza. Precisamente porque hoy no se habla de la muerte, necesitamos que los santos y doctores de la Iglesia del pasado nos cuenten c?mo prepararnos para bien morir con la gracia de Dios, de modo que un d?a podamos reunirnos con ellos en el cielo.
The central figure of this novel is a young man whose parents were executed for conspiring to steal atomic secrets for Russia. His name is Daniel Isaacson, and as the story opens, his parents have been dead for many years. He has had a long time to adjust to their deaths. He has not adjusted. Out of the shambles of his childhood, he has constructed a new life—marriage to an adoring girl who gives him a son of his own, and a career in scholarship. It is a life that enrages him. In the silence of the library at Columbia University, where he is supposedly writing a Ph.D. dissertation, Daniel composes something quite different. It is a confession of his most intimate relationships—with his wife, his foster parents, and his kid sister Susan, whose own radicalism so reproaches him. It is a book of memories: riding a bus with his parents to the ill-fated Paul Robeson concert in Peekskill; watching the FBI take his father away; appearing with Susan at rallies protesting their parents’ innocence; visiting his mother and father in the Death House. It is a book of investigation: transcribing Daniel’s interviews with people who knew his parents, or who knew about them; and logging his strange researches and discoveries in the library stacks. It is a book of judgments of everyone involved in the case—lawyers, police, informers, friends, and the Isaacson family itself. It is a book rich in characters, from elderly grand- mothers of immigrant culture, to covert radicals of the McCarthy era, to hippie marchers on the Pen-tagon. It is a book that spans the quarter-century of American life since World War II. It is a book about the nature of Left politics in this country—its sacrificial rites, its peculiar cruelties, its humility, its bitterness. It is a book about some of the beautiful and terrible feelings of childhood. It is about the nature of guilt and innocence, and about the relations of people to nations. It is The Book of Daniel.
The definitive scholarly edition and new translation of all three versions of Hölderlin’s poem, The Death of Empedocles, and his related theoretical essays.
A Comparative History of Literatures in the Iberian Peninsula is the second comparative history of a new subseries with a regional focus, published by the Coordinating Committee of the International Comparative Literature Association. As its predecessor for East-Central Europe, this two-volume history distances itself from traditional histories built around periods and movements, and explores, from a comparative viewpoint, a space considered to be a powerful symbol of inter-literary relations. Both the geographical pertinence and its symbolic condition are obviously discussed, when not even contested. Written by an international team of researchers who are specialists in the field, this history is the first attempt at applying a comparative approach to the plurilingual and multicultural literatures in the Iberian Peninsula. The aim of comprehensiveness is abandoned in favor of a diverse and extensive array of key issues for a comparative agenda. A Comparative History of Literatures in the Iberian Peninsula undermines the primacy claimed for national and linguistic boundaries, and provides a geo-cultural account of literary inter-systems which cannot otherwise be explained.
Originally presented as the author's thesis (doctorate--University College, London, 2001).
More than just an expression of religious authority or an instrument of social control, the Inquisition was an arena where cultures met and clashed on both shores of the Atlantic. This pioneering volume examines how cultural identities were maintained despite oppression. Persecuted groups were able to survive the Inquisition by means of diverse strategies—whether Christianized Jews in Spain preserving their experiences in literature, or native American folk healers practicing medical care. These investigations of social resistance and cultural persistence will reinforce the cultural significance of the Inquisition. Contributors: Jaime Contreras, Anne J. Cruz, Jesús M. De Bujanda, Richard E. Greenleaf, Stephen Haliczer, Stanley M. Hordes, Richard L. Kagan, J. Jorge Klor de Alva, Moshe Lazar, Angus I. K. MacKay, Geraldine McKendrick, Roberto Moreno de los Arcos, Mary Elizabeth Perry, Noemí Quezada, María Helena Sanchez Ortega, Joseph H. Silverman This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1995.
Cardinal Kasper, in an address to the consistory, published in English exclusively by Paulist Press, advocates a stronger appreciation of marriage and the family—even on sensitive issues such as divorce and remarriage.