By Workman Publishing
The robust God of Exodus. the traditional poetry of the Psalms, and the everlasting teachings of Proverbs. Matthew, Mark, Luke, and the magical great thing about John. the recent heaven and earth of Revelation.
Bible verses—an enduring resource of steering, peace, and rejuvenation—are right here given a really targeted remedy in colourful letterpress illustrations that deliver every one word to existence in a clean and significant approach. The verses are drawn from seven translations (including the hot foreign model, the hot Revised average model, and The King James Bible) and organized so as, starting with Genesis 1:1. those choices contain a hundred of the main surprisingly significant passages of the outdated and New testomony, made much more robust during the transformative lens of artwork.
Like a latest replace on medieval illuminated manuscripts, the booklet combines the undying phrases of the Bible with well timed artwork—in this situation, hand-lettering and representation in numerous appealing types and noteworthy aesthetics from 25 modern artists. It’s a brand new and colourful technique to event the dwelling observe.
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Additional info for 100 Illustrated Bible Verses: Inspiring Words. Beautiful Art.
Here, though, one might ask, what is the relation between concluding to a cause which is the subject of a higher science (God’s own) in metaphysics, and deriving the first principles of one’s science from a higher science (God’s own) in sacra doctrina? For are not, for Aquinas, as for Aristotle (as not for post-Kantian philosophy), epistemological principles identical with ontological causes? Is not the end here also the beginning? To be sure this does not necessarily mean that higher causes/principles are always adequate grounds of effects/consequences—this constitutes the ‘Humean’ deficiency already alluded to.
50 The second consideration concerns Aquinas’s view of causality. Aquinas consistently takes a neoplatonic view according to which an effect is like its cause, indeed preeminently exists in its cause. 51 For this view (which entirely circumvents David Hume’s correct critique of the metaphysics and physics of causality), a cause does not really ‘precede’ an effect, since it only becomes cause in realizing itself as the event of the giving of the effect. 52 Inversely, an effect does not really come after a cause, since only the effect realizes the causal operation and defines it.
The ‘first mover’ emerges as the conclusion of a consideration of the subject-matter of ‘moving things’. But as Aquinas’s arguments for a first mover (all the five ways, taken together) show, they only work because motion is understood from the outset as being undergone with a purpose, or for a reason, and on account of a goal in accord with a nature. 56 In knowing motions, therefore, which are all aims towards perfections (while the latter are only knowable as participations of the supreme end, the supreme good), the first mover is really radically presupposed.