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The Dirk Gently Omnibus
Book
Two quirky detective stories from Britain's best sci-fi writer and author of The Hitch Hiker's Guide...
Lyndsey Gollogly (2893 KP) rated A Touch of Darkness (Hades & Persephone #1) in Books
Jun 30, 2023
86 of 235
Book
A Touch of Darkness ( Hades x Persephone 1)
By Scarlett St.Clair
⭐️⭐️⭐️⭐️⭐️
"Let me worship you," he said.
She remembered the words she had whispered to him in the back of the limo after La Rose. "You will worship me, and I won't even have to order you." His request felt sinful and devious, and she reveled in it.
She answered, "Yes."
Persephone is the Goddess of Spring in title only. Since she was a little girl, flowers have only shriveled at her touch. After moving to New Athens, she hoped to lead an unassuming life disguised as a mortal journalist. All of that changes when she sits down in a forbidden nightclub to play a hand of cards with a hypnotic and mysterious stranger.
Hades, God of the Dead, has built a gambling empire in the mortal world and his favorite bets are rumored to be impossible. But nothing has ever intrigued him as much as the goddess offering him a bargain he can't resist.
After her encounter with Hades, Persephone finds herself in a contract with the God of the Dead, and his terms are impossible: Persephone must create life in the Underworld or lose her freedom forever. The bet does more than expose Persephone's failure as a goddess, however. As she struggles to sow the seeds of her freedom, love for the God of the Dead grows—a love that is both captivating and forbidden.
Loved it!!! I’m a huge fan of Hades so I was hopeful about this one. I couldn’t put it down. It’s definitely a series I can’t wait to read more of.
Book
A Touch of Darkness ( Hades x Persephone 1)
By Scarlett St.Clair
⭐️⭐️⭐️⭐️⭐️
"Let me worship you," he said.
She remembered the words she had whispered to him in the back of the limo after La Rose. "You will worship me, and I won't even have to order you." His request felt sinful and devious, and she reveled in it.
She answered, "Yes."
Persephone is the Goddess of Spring in title only. Since she was a little girl, flowers have only shriveled at her touch. After moving to New Athens, she hoped to lead an unassuming life disguised as a mortal journalist. All of that changes when she sits down in a forbidden nightclub to play a hand of cards with a hypnotic and mysterious stranger.
Hades, God of the Dead, has built a gambling empire in the mortal world and his favorite bets are rumored to be impossible. But nothing has ever intrigued him as much as the goddess offering him a bargain he can't resist.
After her encounter with Hades, Persephone finds herself in a contract with the God of the Dead, and his terms are impossible: Persephone must create life in the Underworld or lose her freedom forever. The bet does more than expose Persephone's failure as a goddess, however. As she struggles to sow the seeds of her freedom, love for the God of the Dead grows—a love that is both captivating and forbidden.
Loved it!!! I’m a huge fan of Hades so I was hopeful about this one. I couldn’t put it down. It’s definitely a series I can’t wait to read more of.
Cody Cook (8 KP) rated Writings Of Thomas Paine Volume 4 (1794 1796); The Age Of Reason in Books
Jun 29, 2018
Thomas Paine was a political theorist who was perhaps best known for his support for the American Revolution in his pamphlet Common Sense. In what might be his second best known work, The Age of Reason, Paine argued in favor of deism and against the Christian religion and its conception of God. By deism it is meant the belief in a creator God who does not violate the laws of nature by communicating through revelation or miracles The book was very successful and widely read partly due to the fact that it was written in a style which appealed to a popular audience and often implemented a sarcastic, derisive tone to make its points.
The book seems to have had three major objectives: the support of deism, the ridicule of what Paine found loathsome in Christian theology, and the demonstration of how poor an example the Bible is as a reflection of God.
In a sense, Paine's arguments against Christian theology and scripture were meant to prop up his deistic philosophy. Paine hoped that in demonizing Christianity while giving evidences for God, he would somehow have made the case for deism. But this is not so. If Christianity is false, but God exists nonetheless, we are not left only with deism. There are an infinite number of possibilities for us to examine regarding the nature of God, and far too many left over once we have eliminated the obviously false ones. In favor of deism Paine has only one argument—his dislike of supernatural revelation, which is to say that deism appeals to his culturally derived preferences. In any case, Paine's thinking on the matter seemed to be thus: if supernatural revelation could be shown to be inadequate and the development of complex theology shown to be an error, one could still salvage a belief in God as Creator, but not as an interloper in human affairs who required mediators.
That being said, in his support of deism, Paine makes some arguments to demonstrate the reasonableness in belief in, if not the logical necessity of the existence of, God which could be equally used by Christians.
For instance, just as the apostle Paul argued in his epistle to the Romans that, "what can be known about God is plain to [even pagans], because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made" (Romans 1:19-20, ESV), so also Paine can say that, "the Creation speaketh an universal language [which points to the existence of God], independently of human speech or human language, multiplied and various as they be."
The key point on which Paine differs from Paul on this issue is in his optimism about man's ability to reason to God without His assisting from the outside. Whereas Paul sees the plainness of God from natural revelation as an argument against the inherent goodness of a species which can read the record of nature and nevertheless rejects its Source's obvious existence, Paine thinks that nature and reason can and do lead us directly to the knowledge of God's existence apart from any gracious overtures or direct revelation.
On the witness of nature, Paine claims, and is quite correct, that, "THE WORD OF GOD IS THE CREATION WE BEHOLD: And it is in this word, which no human invention can counterfeit or alter, that God speaketh universally to man." What is not plainly clear, however, is that man is free enough from the noetic effects of sin to reach such an obvious conclusion on his own. Indeed, the attempts of mankind to create a religion which represents the truth have invariably landed them at paganism. By paganism I mean a system of belief based, as Yehezkel Kaufmann and John N. Oswalt have shown, on continuity.iv In polytheism, even the supernatural is not really supernatural, but is perhaps in some way above humans while not being altogether distinct from us. What happens to the gods is merely what happens to human beings and the natural world writ large, which is why the gods are, like us, victims of fate, and why pagan fertility rituals have attempted to influence nature by influencing the gods which represent it in accordance with the deeper magic of the eternal universe we all inhabit.
When mankind has looked at nature without the benefit of supernatural revelation, he has not been consciously aware of a Being outside of nature which is necessarily responsible for it. His reasoning to metaphysics is based entirely on his own naturalistic categories derived from his own experience. According to Moses, it took God revealing Himself to the Hebrews for anyone to understand what Paine thinks anyone can plainly see.
The goal of deism is to hold onto what the western mind, which values extreme independence of thought, views as attractive in theism while casting aside what it finds distasteful. But as C.S. Lewis remarked, Aslan is not a tame lion. If a sovereign God exists, He cannot be limited by your desires of what you'd like Him to be. For this reason, the deism of men like Paine served as a cultural stepping stone toward the atheism of later intellectuals.
For Paine, as for other deists and atheists like him, it is not that Christianity has been subjected to reason and found wanting, but that it has been subjected to his own private and culturally-determined tastes and preferences and has failed to satisfy. This is the flipside of the anti-religious claim that those who believe in a given religion only do so because of their cultural conditioning: the anti-religionist is also conditioned in a similar way. Of course, how one comes to believe a certain thing has no bearing on whether that thing is true in itself, and this is true whether Christianity, atheism, or any other view is correct. But it must be stated that the deist or atheist is not immune from the epistemic difficulties which he so condescendingly heaps on theists.
One of the befuddling ironies of Paine's work is that around the time he was writing about the revealed religions as, “no other than human inventions set up to terrify and enslave mankind, and monopolize power and profit," the French were turning churches into “temples of reason” and murdering thousands at the guillotine (an instrument of execution now most strongly identified with France's godless reign of terror). Paine, who nearly lost his own life during the French Revolution, saw the danger of this atheism and hoped to stay its progress, despite the risk to his own life in attempting to do so.
What is odd is that Paine managed to blame this violent atheism upon the Christian faith! Obfuscated Paine:
"The Idea, always dangerous to Society as it is derogatory to the Almighty, — that priests could forgive sins, — though it seemed to exist no longer, had blunted the feelings of humanity, and callously prepared men for the commission of all crimes. The intolerant spirit of church persecution had transferred itself into politics; the tribunals, stiled Revolutionary, supplied the place of an Inquisition; and the Guillotine of the Stake. I saw many of my most intimate friends destroyed; others daily carried to prison; and I had reason to believe, and had also intimations given me, that the same danger was approaching myself."
That Robespierre's deism finally managed to supplant the revolutionary state's atheism and that peace, love, and understanding did not then spread throughout the land undermines Paine's claims. Paine felt that the revolution in politics, especially as represented in America, would necessarily lead to a revolution in religion, and that this religious revolution would result in wide acceptance of deism. The common link between these two revolutions was the idea that the individual man was sovereign and could determine for himself what was right and wrong based on his autonomous reason. What Paine was too myopic to see was that in France's violence and atheism was found the logical consequence of his individualistic philosophy. In summary, it is not Christianity which is dangerous, but the spirit of autonomy which leads inevitably into authoritarianism by way of human desire.
As should be clear by now, Paine failed to understand that human beings have a strong tendency to set impartial reason aside and to simply evaluate reality based on their desires and psychological states. This is no more obvious than in his own ideas as expressed in The Age of Reason. Like Paine's tendency to designate every book in the Old Testament which he likes as having been written originally by a gentile and translated into Hebrew, so many of his criticisms of Christian theology are far more a reflection upon himself than of revealed Christianity. One has only to look at Paine's description of Jesus Christ as a “virtuous reformer and revolutionist” to marvel that Paine was so poor at introspection so as to not understand that he was describing himself.
There is much more that could be said about this work, but in the interest of being somewhat concise, I'll end my comments here. If you found this analysis to be useful, be sure to check out my profile and look for my work discussing Paine and other anti-Christian writers coming soon.
The book seems to have had three major objectives: the support of deism, the ridicule of what Paine found loathsome in Christian theology, and the demonstration of how poor an example the Bible is as a reflection of God.
In a sense, Paine's arguments against Christian theology and scripture were meant to prop up his deistic philosophy. Paine hoped that in demonizing Christianity while giving evidences for God, he would somehow have made the case for deism. But this is not so. If Christianity is false, but God exists nonetheless, we are not left only with deism. There are an infinite number of possibilities for us to examine regarding the nature of God, and far too many left over once we have eliminated the obviously false ones. In favor of deism Paine has only one argument—his dislike of supernatural revelation, which is to say that deism appeals to his culturally derived preferences. In any case, Paine's thinking on the matter seemed to be thus: if supernatural revelation could be shown to be inadequate and the development of complex theology shown to be an error, one could still salvage a belief in God as Creator, but not as an interloper in human affairs who required mediators.
That being said, in his support of deism, Paine makes some arguments to demonstrate the reasonableness in belief in, if not the logical necessity of the existence of, God which could be equally used by Christians.
For instance, just as the apostle Paul argued in his epistle to the Romans that, "what can be known about God is plain to [even pagans], because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made" (Romans 1:19-20, ESV), so also Paine can say that, "the Creation speaketh an universal language [which points to the existence of God], independently of human speech or human language, multiplied and various as they be."
The key point on which Paine differs from Paul on this issue is in his optimism about man's ability to reason to God without His assisting from the outside. Whereas Paul sees the plainness of God from natural revelation as an argument against the inherent goodness of a species which can read the record of nature and nevertheless rejects its Source's obvious existence, Paine thinks that nature and reason can and do lead us directly to the knowledge of God's existence apart from any gracious overtures or direct revelation.
On the witness of nature, Paine claims, and is quite correct, that, "THE WORD OF GOD IS THE CREATION WE BEHOLD: And it is in this word, which no human invention can counterfeit or alter, that God speaketh universally to man." What is not plainly clear, however, is that man is free enough from the noetic effects of sin to reach such an obvious conclusion on his own. Indeed, the attempts of mankind to create a religion which represents the truth have invariably landed them at paganism. By paganism I mean a system of belief based, as Yehezkel Kaufmann and John N. Oswalt have shown, on continuity.iv In polytheism, even the supernatural is not really supernatural, but is perhaps in some way above humans while not being altogether distinct from us. What happens to the gods is merely what happens to human beings and the natural world writ large, which is why the gods are, like us, victims of fate, and why pagan fertility rituals have attempted to influence nature by influencing the gods which represent it in accordance with the deeper magic of the eternal universe we all inhabit.
When mankind has looked at nature without the benefit of supernatural revelation, he has not been consciously aware of a Being outside of nature which is necessarily responsible for it. His reasoning to metaphysics is based entirely on his own naturalistic categories derived from his own experience. According to Moses, it took God revealing Himself to the Hebrews for anyone to understand what Paine thinks anyone can plainly see.
The goal of deism is to hold onto what the western mind, which values extreme independence of thought, views as attractive in theism while casting aside what it finds distasteful. But as C.S. Lewis remarked, Aslan is not a tame lion. If a sovereign God exists, He cannot be limited by your desires of what you'd like Him to be. For this reason, the deism of men like Paine served as a cultural stepping stone toward the atheism of later intellectuals.
For Paine, as for other deists and atheists like him, it is not that Christianity has been subjected to reason and found wanting, but that it has been subjected to his own private and culturally-determined tastes and preferences and has failed to satisfy. This is the flipside of the anti-religious claim that those who believe in a given religion only do so because of their cultural conditioning: the anti-religionist is also conditioned in a similar way. Of course, how one comes to believe a certain thing has no bearing on whether that thing is true in itself, and this is true whether Christianity, atheism, or any other view is correct. But it must be stated that the deist or atheist is not immune from the epistemic difficulties which he so condescendingly heaps on theists.
One of the befuddling ironies of Paine's work is that around the time he was writing about the revealed religions as, “no other than human inventions set up to terrify and enslave mankind, and monopolize power and profit," the French were turning churches into “temples of reason” and murdering thousands at the guillotine (an instrument of execution now most strongly identified with France's godless reign of terror). Paine, who nearly lost his own life during the French Revolution, saw the danger of this atheism and hoped to stay its progress, despite the risk to his own life in attempting to do so.
What is odd is that Paine managed to blame this violent atheism upon the Christian faith! Obfuscated Paine:
"The Idea, always dangerous to Society as it is derogatory to the Almighty, — that priests could forgive sins, — though it seemed to exist no longer, had blunted the feelings of humanity, and callously prepared men for the commission of all crimes. The intolerant spirit of church persecution had transferred itself into politics; the tribunals, stiled Revolutionary, supplied the place of an Inquisition; and the Guillotine of the Stake. I saw many of my most intimate friends destroyed; others daily carried to prison; and I had reason to believe, and had also intimations given me, that the same danger was approaching myself."
That Robespierre's deism finally managed to supplant the revolutionary state's atheism and that peace, love, and understanding did not then spread throughout the land undermines Paine's claims. Paine felt that the revolution in politics, especially as represented in America, would necessarily lead to a revolution in religion, and that this religious revolution would result in wide acceptance of deism. The common link between these two revolutions was the idea that the individual man was sovereign and could determine for himself what was right and wrong based on his autonomous reason. What Paine was too myopic to see was that in France's violence and atheism was found the logical consequence of his individualistic philosophy. In summary, it is not Christianity which is dangerous, but the spirit of autonomy which leads inevitably into authoritarianism by way of human desire.
As should be clear by now, Paine failed to understand that human beings have a strong tendency to set impartial reason aside and to simply evaluate reality based on their desires and psychological states. This is no more obvious than in his own ideas as expressed in The Age of Reason. Like Paine's tendency to designate every book in the Old Testament which he likes as having been written originally by a gentile and translated into Hebrew, so many of his criticisms of Christian theology are far more a reflection upon himself than of revealed Christianity. One has only to look at Paine's description of Jesus Christ as a “virtuous reformer and revolutionist” to marvel that Paine was so poor at introspection so as to not understand that he was describing himself.
There is much more that could be said about this work, but in the interest of being somewhat concise, I'll end my comments here. If you found this analysis to be useful, be sure to check out my profile and look for my work discussing Paine and other anti-Christian writers coming soon.
Rob Bell's book wins on pathos and good intentions, but not on solid argumentation or exegesis. He has a heart for the lost and the suffering, which is admirable. But he has to turn the Bible into theological silly putty to make his case.
There are a few major errors in Love Wins, which leads to his making other more minor mistakes. The first error is giving precedence to certain biblical themes (to the exclusion of others) over clear and specific biblical teaching. Bell makes much of themes like restoration in Scripture, but ignores themes of final punishment. By dwelling on those themes, he can transition to reading them into texts where they don't belong without being found out by biblical illiterates, such as Jesus' claim that Sodom and Gomorrah will fare better on the day of judgement than cities which rejected the direct revelation of God in Jesus Christ. Instead of reading this in its obvious sense-- that there are degrees of punishment on the final day and those who reject direct revelation of Jesus will suffer most-- he understands Jesus to be saying that there is a great deal of hope for Sodom and Gomorrah's salvation-- that their punishment was corrective instead of destructive. Even though he doesn't get anywhere close to proving his case (certainly only God knows whether or not some in Sodom will be saved, but the story of Abraham bargaining would suggest otherwise), he seems to fall back on the emotionally-driven claim that God saving everyone is a "better story" than damning some and saving others.
On his overuse of the word "story," it is one example where Bell is obnoxiously post-modern and emergent. He uses the word "story/stories" in his short book 138 times. For a book of around 200 pages, large font, and constantly skipped lines/single words on their own lines*, that's an impressive display of post-modernism.
Another major error is that he conflates a strong exclusivism with eternal conscious punishment which has the effect that when he attacks one, he is in effect attacking the other, making his job easier. In addition, he ignores annihilationism as an alternative to eternal conscious torment, which also strengthens the emotional pull of his position, since it is contrasted with an eternal conscious punishment where God damns people for never being able to hear the name of Jesus. (note: while I am annoyed at Bell's misrepresentations of eternal conscious torment, I am myself an annihilationist)
Bell explains that God will eventually win everyone over, but it must be of their accord. However, he doesn't explain how it is that everyone will be saved of their own free will. For emotional effect, Bell criticizes the eternal conscious hell camp with having a God that would turn his back on people in hell who are repenting and turning to God. Of course, this assumes that sinners turn to God on their own instead of by His grace. Bell here appears to be a Pelagian, or else doesn't know enough about soteriology to make such distinctions (a terrifying prospect for a Pastor). In any case, this is another example where he is misrepresenting eternal conscious hell proponents (the first I mentioned was when he claimed they were all strict exclusivists), which makes his book far harder to take seriously.
One strange and interesting point that Rob Bell makes comes from making the afterlife analogous to the parable of the prodigal son. He claims that hell is not being cast out of "the party," (despite Jesus' parable about the marriage supper being like a party where people are cast out of) but being at the party but not enjoying it. "Hell is being at the party," Bell claims. The message to take from that is never go to one of Rob Bell's parties.
*Bell's book is filled with skipped lines and one word sentences sitting on their own lines. I suppose this is done for dramatic effect-- indicating places where Bell would pause if this were one of his Nooma videos. However, it tends to just look irritating and faux artsy. I mostly listened to the book on Kindle's text-to-speech feature, and I could still tell when he was doing it. Like,
You put a series of short sentences on their own lines to make a point?
Really?
You do that?
And it's repetitive?
Extremely?
And annoying?
There are a few major errors in Love Wins, which leads to his making other more minor mistakes. The first error is giving precedence to certain biblical themes (to the exclusion of others) over clear and specific biblical teaching. Bell makes much of themes like restoration in Scripture, but ignores themes of final punishment. By dwelling on those themes, he can transition to reading them into texts where they don't belong without being found out by biblical illiterates, such as Jesus' claim that Sodom and Gomorrah will fare better on the day of judgement than cities which rejected the direct revelation of God in Jesus Christ. Instead of reading this in its obvious sense-- that there are degrees of punishment on the final day and those who reject direct revelation of Jesus will suffer most-- he understands Jesus to be saying that there is a great deal of hope for Sodom and Gomorrah's salvation-- that their punishment was corrective instead of destructive. Even though he doesn't get anywhere close to proving his case (certainly only God knows whether or not some in Sodom will be saved, but the story of Abraham bargaining would suggest otherwise), he seems to fall back on the emotionally-driven claim that God saving everyone is a "better story" than damning some and saving others.
On his overuse of the word "story," it is one example where Bell is obnoxiously post-modern and emergent. He uses the word "story/stories" in his short book 138 times. For a book of around 200 pages, large font, and constantly skipped lines/single words on their own lines*, that's an impressive display of post-modernism.
Another major error is that he conflates a strong exclusivism with eternal conscious punishment which has the effect that when he attacks one, he is in effect attacking the other, making his job easier. In addition, he ignores annihilationism as an alternative to eternal conscious torment, which also strengthens the emotional pull of his position, since it is contrasted with an eternal conscious punishment where God damns people for never being able to hear the name of Jesus. (note: while I am annoyed at Bell's misrepresentations of eternal conscious torment, I am myself an annihilationist)
Bell explains that God will eventually win everyone over, but it must be of their accord. However, he doesn't explain how it is that everyone will be saved of their own free will. For emotional effect, Bell criticizes the eternal conscious hell camp with having a God that would turn his back on people in hell who are repenting and turning to God. Of course, this assumes that sinners turn to God on their own instead of by His grace. Bell here appears to be a Pelagian, or else doesn't know enough about soteriology to make such distinctions (a terrifying prospect for a Pastor). In any case, this is another example where he is misrepresenting eternal conscious hell proponents (the first I mentioned was when he claimed they were all strict exclusivists), which makes his book far harder to take seriously.
One strange and interesting point that Rob Bell makes comes from making the afterlife analogous to the parable of the prodigal son. He claims that hell is not being cast out of "the party," (despite Jesus' parable about the marriage supper being like a party where people are cast out of) but being at the party but not enjoying it. "Hell is being at the party," Bell claims. The message to take from that is never go to one of Rob Bell's parties.
*Bell's book is filled with skipped lines and one word sentences sitting on their own lines. I suppose this is done for dramatic effect-- indicating places where Bell would pause if this were one of his Nooma videos. However, it tends to just look irritating and faux artsy. I mostly listened to the book on Kindle's text-to-speech feature, and I could still tell when he was doing it. Like,
You put a series of short sentences on their own lines to make a point?
Really?
You do that?
And it's repetitive?
Extremely?
And annoying?
MaryAnn (14 KP) rated He Holds My Hand: Experiencing God's Presence and Protection in Books
Mar 5, 2019
He Holds my Hand is a 365-day devotional written by Carol Kent during a period in her life when her world was turned upside down. After learning her only son was arrested for murder, she turned to God and her Bible to find comfort. The result of all her praying and meditating is found in this wonderful devotional.
The devotional is splendidly written; under each day it begins with a quote followed byCarol's writings and then you find scripture to follow up the writings.
T
The devotional is splendidly written; under each day it begins with a quote followed byCarol's writings and then you find scripture to follow up the writings.
T
Charlotte (209 KP) rated How to Get Away With Murder - Season 1 in TV
Jan 21, 2018
quick paced & thrilling, this show really grips you from the first episode & never really lets go!! (4 more)
interesting & compelling with various threads that slowly weave themselves together as the season progresses
a great number of twists & plot changes really keeps you on your toes throughout
good character development
a good balance of gender and race in casting
maybe at some times pushes the limits of what is believable (1 more)
oh my GOD Asher is unbearable although this is the point of his character so good job, writers
Alicia S (193 KP) rated The Rocker Who Betrays Me (The Rocker #11) in Books
Sep 28, 2018
Oh. My. God. I LOVED this book more than I can say. This was the first I've read in the series and I will sure as hell be going back for more!? The writing was fabulous.. unlike your typical rock story and I was hooked right from the start and did not want to put it down. I loved Z and Anna and their connection was both beautiful and heartbreaking. Passionate love scenes, loss, hope, and undying love... An absolute must-read - Highly recommended!!
Veronica Pena (690 KP) rated For Love or Money (1993) in Movies
Apr 28, 2020
This movie was so boring! I literally couldn't wait for it to be over. I didn't even want to finish it and I'm surprised I did. I feel like I need to ask God for an extra hour and a half on my life so it wasn't a complete waste of time.
The story was bad, the plot was bad, the acting was bad. I don't know what else to say other than it's bad. I'm surprised it has as high a rating as it does, honestly,
The story was bad, the plot was bad, the acting was bad. I don't know what else to say other than it's bad. I'm surprised it has as high a rating as it does, honestly,
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