Hoy en dia, la humanidad se posiciona en dos principales actitudes individuales: los que creen en "algo trascendente" y los que rehusan o ven con indiferencia a esta "muleta de la condicion humana" cuyas eventuales pruebas, manifestaciones o testimonios consideran como simple proyeccion de la mente, alucinaciones o fenomenos por explicarse un dia. Personalmente no hago gran diferencia entre un ateo y un creyente cuando en ambos existen bondad, respeto a la vida, equidad, gusto en servir, hermandad y curiosidad por la verdad. Es un estado vibratorio muy parejo. Lo que hay de muy aprovechable en este libro de Noe esperon, ademas de estas conversaciones con difuntos, es la sorprendente propuesta que se hizo a si mismo y nos hace una tercera opcion: la de CONOCER. Nos propone entrar personalmente en lo desconocido para "verlo," experimentarlo, observarlo e interactuar con el... sin drogas, sin necesidad de una experiencia cercana a la muerte, en plena conciencia... solamente mediante un esfuerzo razonable, un entrenamiento al alcance de muchos, una tecnica que ofrece ensenarnos.

This reading of Hosea explores the book from a feminist, psychoanalytical and poetic perspective. What is God doing with a prostitute? How does the theme of prostitution relate to the abjection of the woman as the other, and the fantasy of sexual ecstasy, precisely because she escapes patriarchal order? Where is the prophet situated in the dialectic of rage and desire that both seduces and condemns Israel? His voice is both masculine and feminine, and poetically embodies the sensuality of wayward Israel. The ambiguity of voice is also that of the prophet's role, which is both to nurture Israel, as on its Exodus from Egypt, and to be the trap that destroys it. The problematic of voice and prophetic function is evident in the vivid dissection of Israel's social institutions, whose disintegration is inversely related to the centrality of the discussion in the structure of the book, and in the violent swings from despair to impossible hope. The focus on immediate and uncontrollable entropy, manifest in extended tangled metaphors, that occupies the centre of the book, is framed in the outer chapters by intertextual references to Israel's primordial vision, and the romantic distantiation of the Song of Songs, in which the erotic and poetic contradictions of the book find their perhaps ironic resolution.

What if we lived in a world of abundance? In the Beatitudes, Jesus offers nine sayings that move us beyond our first instincts and instead embrace the deeper reality of the kingdom of God. They name the illusions and false beliefs that have kept us chained and imprisoned. We've learned to live from a mentality of anxiety and greed, but what if a world of abundance with solace and comfort are actually near? We've learned to live by striving, competition, and comparison, but what if we all have equal dignity and worth? Mark Scandrette shows how the Beatitudes invite us into nine new postures for life. Instead of living in fear, we can choose radical love. It's often assumed that the good life is only for the most wealthy, attractive, and powerful. Poor, sad, and suffering people are left out. But the ninefold path of the Beatitudes is for everyone. Whatever your story, whatever your struggle, wherever you find yourself, this way is available to you.

This investigation builds upon recent developments in the study of Paul's use of Scripture that center around the concept of ""intertextuality."" Abasciano uses an exegetical method that incorporates into a thorough traditional exegesis a comprehensive analysis of Paul's use of Scripture against the background of interpretive traditions surrounding the texts alluded to, with great emphasis placed on analyzing the original contexts of Paul's citations and allusions. Such an intertextual exegesis is conducted in Romans 9:1-9 with an awareness of the broader unit of chapters 9-11 especially, and also the epistle as a whole. The study finds that many of the themes Paul deals with in Romans 9-11 are also present in ancient Jewish and Christian interpretive traditions surrounding the passages he invokes, and more importantly, that Paul's scriptural quotations and allusions function as pointers to their broad original contexts, from which he developed much of the form, content, and direction of his argument, holding significance for a number of exegetical details as well as broader themes and rhetorical movements. The final chapter seeks to draw conclusions concerning the significance of Paul's use of the Old Testament in Romans 9:1-9 for the exegesis and theology of Romans and for Pauline intertextuality. The identity of the true people of God is central to Romans 9-11 and the epistle. And Paul's use of Scripture is contextual and referential, calling for attention to Pauline intertextuality in standard exegetical procedure. JSNTS 301