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Some two hundred miles above Earth, Commander Orlando Iron Wolf is ready to complete his final orbit of the day aboard the International Space Station. As he peers out the window and counts down the minutes until his shift ends, he suddenly sees a blinking light in the distance. Wolf has no idea that what he is seeing is a rogue comet headed straight on a collision course with Earth. Now it is up to him to try to stop it before the planet is destroyed. As NASA frantically moves the Hubble, Wolf is assigned to travel on the Atlantis shuttle to observe the comet. As the world prepares to save as many people as possible, Wolf ignores his foreboding feelings and heads toward the comet, where his mission inevitably fails and he is placed in suspended animation. Now cryogenically frozen, Wolf is watched through the centuries by an onboard computer. When Wolf is finally released from the comet's grip, thousands of years have passed, the earth has been fractured into two nearly identical planets, and humankind has reverted to living amid medieval times. In this exciting science fiction tale, a man must use his newly discovered superpowers and the female voice of a computer to stem the oppressive tide of those who want nothing more than to see him and the future annihilated forever.
The present volume closes a trilogy devoted to the exegesis of the Qurʾan analyzed according to the principles of Semitic rhetoric, a method of textual analysis developed in the field of biblical studies. It studies the shortest sūrahs of the Qur'an, which are traditionally dated to the beginnings of the preaching of Muḥammad in Mecca. The reference to the initial vision of Muḥammad in Sūrah 81, the point of departure for his career as Prophet, provides the starting point of the study of this group of sūrahs. The analysis shows that the redactors who assembled the textual fragments of the Qur'an into a book were guided by precise intentions. In the end, it is these intentions that the rhetorical analysis of the text enables us to discover and better understand.
Can a demon be good? Can a woman rule Hell? Will the human race face extinction? Lucifer, Prince of Darkness, is destined to ascend the throne of his father Satan, but he does not want to. Dawn thinks she is an ordinary mortal woman, but she isn’t. Augustus Steel has an invention that would wipe off half the population of the Earth. And he means to use it. Three kingdoms Heaven, Hell, and Earth are going to war. Who will survive the Apocalypse? “A gem of a book. It is pure entertainment and nothing less!” – Dr O. De Costa
We've always imagined the world coming to an end in spectacular, explosive fashion. But what if - instead - humanity is just destined to slowly crumble? For Jasper and his nomadic tribe, their former life as middle-class Americans seems like a distant memory. Their world took a turn for the worse - and then never got better. Resources are running out, jobs keep getting scarcer, and the fabric of society is slowly disintegrating . . . . But in the midst of this all, Jasper's just a guy trying to make ends meet, find a nice girl who won't screw him around, and keep his group safe on the violent streets. Soft Apocalypse follows the tribe's struggle to find a place for themselves and their children in the dangerous new place their world has become.
In the early centuries of the Christian era, a number of texts called the Apocalypse of Ezra were in circulation among Jews, Christians, Gnostics, and related religious groups. The original is believed to have been written in Judahite or Aramaic, and is commonly known as the Jewish Apocalypse of Ezra, as Ezra is believed to have been an ancient Judahite. This translation is referred to as the Judahite Apocalypse of Ezra, as the book has nothing to do with modern Judaism. This version of the Apocalypse was translated into Greek sometime before 200 AD and circulated widely within the early Christian churches. In the book, it is claimed that the prophet Ezra wrote 904 books, and its popularity seems to have inspired many Christian-era Apocalypses of Ezra, presumably beginning with the ‘Latin’ Apocalypse of Ezra which claimed to be the ‘second book of the prophet Ezra.’ This prophet Ezra is not the scribe Ezra from the books of Ezra, but a prophet named Shealtiel who lived a couple of centuries earlier. In the apocalypse, he is called Ezra by the angel Uriel, which translates a ‘helper’ or ‘assistant.’ The shorter Latin Apocalypse of Ezra has become fused with the Judahite Apocalypse of Ezra in most Catholic and Protestant translations, however, scholars divide the Catholic versions of 4ᵗʰ Esdras (Protestant 2ⁿᵈ Esdras) into three sections, with only the core twelve chapters that correspond to the Orthodox and Ethiopian versions of the book labeled as 4ᵗʰ Ezra. The opening two chapters, which are only found in the Catholic version, are labeled as 5ᵗʰ Ezra, while the last 2 chapters found in the Catholic version, as well as fragments surviving in an ancient Greek translation, are labeled 6ᵗʰ Ezra. 5ᵗʰ Ezra and 6ᵗʰ Ezra appear to have originally been one document, which is commonly called the Latin Apocalypse of Ezra, although it was almost certainly not written in Latin. There is another Greek Apocalypse of Ezra that has been reconstructed by scholars with a high level of certainty based on ancient fragments and quotes, however, it is a separate text from the Judahite or Latin Apocalypses of Ezra, and appears to be a Christian-era composite of various Ezra related materials. The Vision of Ezra appears to be either a prequel to the Greek Apocalypse or possibly another reworking of material that served as a basis for both works. In the Vision, Ezra is taken on a tour of the underworld by angels of Tartarus and then is taken to heaven where he begs for mercy for those in the underworld. The text appears to have been written by a Coptic Christian or Gnostic, as the underworld is largely inspired by the ancient Egyptian underworld. There are several unique underworld elements in the Vision that support a Coptic origin, including dogs attacking the dead, two great lions, and an immense worm, all at the western horizon. Like the Catholic Apocalypse of Ezra, the Syriac Apocalypse of Ezra appears to have been reworked in the High Middle Ages. Another version of the apocalypse has survived in Arabic, but is attributed to Daniel instead of Ezra, an is commonly known as the Arabic Apocalypse of Daniel. The Arabic version is shorter and appears to be older, likely dating to earlier than the time of Muhammad, while the Syriac version has been reworked into an anti-Islamic apocalypse, likely between 1229 and 1244. The longer Syriac apocalypse, which must originate much later than the pre-Isamic Arabic apocalypse, nevertheless, has much more content, most of which appears to have been composed in Neo-Babylonian sometime between 597 and 592 BC. The Syriac apocalypse has many Greek loanwords, confirming it was written in Greek, as well as an Arabic word the Syriac translator chose over a Syriac word, suggesting the Syriac translation was done long after Northern Iraq became Arabic speaking. All known copies of the Syriac Apocalypse can be traced to Iraqi Kurdistan, or the old Christian churches of Mosul.
Now a National Bestseller! Climate change is real but it’s not the end of the world. It is not even our most serious environmental problem. Michael Shellenberger has been fighting for a greener planet for decades. He helped save the world’s last unprotected redwoods. He co-created the predecessor to today’s Green New Deal. And he led a successful effort by climate scientists and activists to keep nuclear plants operating, preventing a spike of emissions. But in 2019, as some claimed “billions of people are going to die,” contributing to rising anxiety, including among adolescents, Shellenberger decided that, as a lifelong environmental activist, leading energy expert, and father of a teenage daughter, he needed to speak out to separate science from fiction. Despite decades of news media attention, many remain ignorant of basic facts. Carbon emissions peaked and have been declining in most developed nations for over a decade. Deaths from extreme weather, even in poor nations, declined 80 percent over the last four decades. And the risk of Earth warming to very high temperatures is increasingly unlikely thanks to slowing population growth and abundant natural gas. Curiously, the people who are the most alarmist about the problems also tend to oppose the obvious solutions. What’s really behind the rise of apocalyptic environmentalism? There are powerful financial interests. There are desires for status and power. But most of all there is a desire among supposedly secular people for transcendence. This spiritual impulse can be natural and healthy. But in preaching fear without love, and guilt without redemption, the new religion is failing to satisfy our deepest psychological and existential needs.
The poems in this collection originated as a response to Elmore Leonard's "Ten Rules of Writing" and metamorphosed into poetic responses to quotations and epigraphs on a variety of subjects.
In the early twentieth century, a new, American scripture appeared on the scene. It was the product of a school of theological thinking known as Dispensationalism, which offered a striking new way of reading the Bible, one that focused attention squarely on the end-times. That scripture, The Scofield Reference Bible, would become the ur-text of American apocalyptic evangelicalism. But while the Scofield took hold in the United States, the belief system from which it emerged, Dispensationalism, was not primarily a homegrown American phenomenon. In The Americanization of the Apocalypse: Creating America's Own Bible Donald Harman Akenson examines the creation and spread of Dispensationalism. The story is a transnational one: created in southern Ireland by evangelical Anglicans, who were terrified by the rise of Catholicism, then transferred to England, where it was expanded upon and next carried to British North America by "Brethren" missionaries and then subsequently embraced by American evangelicals. Akenson combines a respect for individual human agency with an equal recognition of the complex and persuasive ideational system that apocalyptic Dispensationalism presented. For believers, the system explained the world and its future. For the wider culture, the product of this rich evolution was a series of concepts that became part of the everyday vocabulary of American life: end-times, apocalypse, Second Coming, Rapture, and millennium. The Americanization of the Apocalypse is the first book to document, using direct archival evidence, the invention of the epochal Scofield Reference Bible, and thus the provenance of modern American evangelicalism.
Publishers Weekly Top 10 Best of the Year In her new collection, Story Prize finalist Maureen F. McHugh delves into the dark heart of contemporary life and life five minutes from now and how easy it is to mix up one with the other. Her stories are post-bird flu, in the middle of medical trials, wondering if our computers are smarter than us, wondering when our jobs are going to be outsourced overseas, wondering if we are who we say we are, and not sure what we'd do to survive the coming zombie plague. Praise for Maureen F. McHugh: "Gorgeously crafted stories."—Nancy Pearl, NPR "Hauntingly beautiful."—Booklist "Unpredictable and poetic work."—The Plain Dealer Maureen F. McHugh has lived in New York; Shijiazhuang, China; Ohio; Austin, Texas; and now lives in Los Angeles, California. She is the author of a Story Prize finalist collection, Mothers & Other Monsters, and four novels, including Tiptree Award-winner China Mountain Zhang and New York Times editor's choice Nekropolis. McHugh has also worked on alternate reality games for Halo 2, The Watchmen, and Nine Inch Nails, among others.
On May 20, 1347, Cola di Rienzo overthrew without violence the turbulent rule of Rome’s barons and the absentee popes. A young visionary and the best political speaker of his time, Cola promised Rome a return to its former greatness. Ronald G. Musto’s vivid biography of this charismatic leader—whose exploits have enlivened the work of poets, composers, and dramatists, as well as historians—peels away centuries of interpretation to reveal the realities of fourteenth-century Italy and to offer a comprehensive account of Cola’s rise and fall. A man of modest origins, Cola gained a reputation as a talented professional with an unparalleled knowledge of Rome’s classical remains. After earning the respect and friendship of Petrarch and the sponsorship of Pope Clement VI, Cola won the affections and loyalties of all classes of Romans. His buono stato established the reputation of Rome as the heralded New Jerusalem of the Apocalypse and quickly made the city a potent diplomatic and religious center that challenged the authority—and power—of both pope and emperor. At the height of Cola’s rule, a conspiracy of pope and barons forced him to flee the city and live for years as a fugitive until he was betrayed and taken to Avignon to stand trial as a heretic. Musto relates the dramatic story of Cola’s subsequent exoneration and return to central Italy as an agent of the new pope. But only weeks after he reestablished his government, he was slain by the Romans atop the Capitoline hill. In his exploration, Musto examines every known document pertaining to Cola’s life, including papal, private, and diplomatic correspondence rarely used by earlier historians. With his intimate knowledge of historical Rome—its streets and ruins, its churches and palaces, from the busy Tiber riverfront to the lost splendor of the Capitoline—he brings a cinematic flair to this fascinating historical narrative.