By J. SerVaas Williams
ABRAHAM AND SARAH is an intricately woven novel taken from genuine biblical and old assets, revealing the fullness and richness of religion and love opposed to a tapestry of historical civilizations. Take all that may be gleaned from the vintage narrative of Abraham and Sarah; upload the knowledge of old and sleek historians; intersplice the wealth of the main up to date archaeological facts; and a guy and a lady of outstanding talents, truth, and humanness look.
If Abraham lived in a pagan atmosphere, how did he turn into a guy of significant religion? Who used to be Sarah? Is there any logical reason behind her incredible good looks that charmed and enticed kings while she was once on the age of seventy-five and back while she used to be 90?
Archaeologist Sir C. Leonard Woolley, saw that "amongst the shadowy characters of historical background, Abraham sticks out as a dwelling character whom we will be able to understand and with whom we will sympathize....and now, along this dwelling character, we discover Sarah, possibly the main amazing, but mysterious lady of all time!" ABRAHAM AND SARAH is an epic love tale, an engrossing page-turner for the a long time, a needs to learn for everyone of religion.
Read Online or Download Abraham and Sarah: History's Most Fascinating Story of Faith and Love PDF
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Additional info for Abraham and Sarah: History's Most Fascinating Story of Faith and Love
22. ” dante, peter john olivi, & the franciscan apocalypse 37 Spirituals did not have much to say about the Donation and instead concentrated on papal attacks on the Franciscan rule and the pure adherents of the order. ”68 Olivi’s reference to the “spiritual life of the saints” makes the most sense as a reference to the rigorists in the order. We can also see important diﬀerences in the ways in which Dante and Olivi interpret and use the biblical text. While both look to the same passage of scripture to discover how Church corruption ﬁts into the divinely ordered history of the Church, Olivi stays fairly close to the literal text, while Dante does not.
4, Dante and Theology: The Biblical Tradition and Christian Allegory (New York and London: Routledge, 2003), 323–41. s. benfell iii proves to be an excellent place to begin looking for Dante’s Apocalypse and for understanding to what degree it accords with Olivi’s. 49 We have already seen that, for Olivi, the ﬁfth period was one of laxity in which the Church became completely corrupted, and he saw simony as one of the deﬁning sins, if not the deﬁning sin, of this ﬁfth period. 50 Whether Dante knew this commentary or not, he certainly accords with Olivi in identifying simony as one of the deﬁning elements of Church corruption, and one that was directly prophesied in the Apocalypse.
27 The release of the introduction was particularly ill-timed, as it corresponded with the height of the controversy in Paris between the secular masters of the university and the mendicants who, the seculars thought, were stealing their students and destroying the proper functioning of the university. The secular masters seized on this document as evidence of the dangerous ideas of the mendicants, and in 1255 Gerard’s introduction was condemned by Pope Alexander IV. The result was reluctance by Franciscans openly to embrace Joachim.