A Case of Conscience (After Such Knowledge, Book 1) by James Blish

By James Blish

After Such Knowledge (the identify taken from a T. S. Eliot quote) is a sequence of novels written by means of James Blish, every one facing a side of the cost of wisdom. the 1st released, A Case of Conscience (a winner of the 1959 Hugo Award in addition to 2004/1953 Retrospective Hugo Award for most sensible Novella), confirmed a Jesuit priest faced with an alien clever race, it sounds as if unfallen, which he finally concludes needs to be a Satanic fabrication. the second one, Doctor Mirabilis, is a ancient novel in regards to the medieval proto-scientist Roger Bacon. The 3rd, which includes very brief novels, Black Easter and The Day After Judgment, was once written utilizing the idea that the ritual magic for summoning demons as defined in grimoires really labored. In Black Easter, a robust industrialist and hands service provider arranges to name up demons and set them loose on this planet for an evening, leading to nuclear conflict and the destruction of civilization; The Day After Judgment is dedicated to exploring the army and theological consequences.

Originally released in 1959 via Faber and Faber.

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The wrinkles which thy glass will truly show, Of mouthed graves will give thee memory, Thou by thy dial’s shady stealth mayst know, Time’s thievish progress to eternity. Look what thy memory cannot contain, Commit to these waste blanks, and thou shalt find Those children nursed, delivered from thy brain, To take a new acquaintance of thy mind. These offices, so oft as thou wilt look, Shall profit thee, and much enrich thy book. 1 They thought they could travel undisturbed to and * Paper read at the Third Session of the Princeton–Prague Biennale for Jesus Research, Prague, April 22–24, 2009.

According to Bultmann, the voice of the exalted Lord resounds in the “kerygma”, not that of the Jesus of history (458). Secondly, he defines the Gospels as sermons (450–451). In the light of his own remark that “echte GeschichtsInterpretation das damalige Jetzt zum heutigen macht” (465), one can ask if it is really inevitable to redefine the narrative interpretation of Jesus in the synoptics in terms of the Pauline “kerygma” in order to honour its impact on human self-understanding. Thirdly he adheres to Wrede’s thesis that the Messianic Secret in the Gospels serves to legitimate the unmessianic life of Jesus, “indem sie sie in das Licht der kerygmatischen Christologie stellt” (455).

The closest followers fail to understand his mission, 40 cilliers breytenbach Judas delivers him, Peter denies him, in the end they all flee and even the women seek his dead body although he repeatedly announced his resurrection (cf. du Toit 2006). Why have the disciples been refigured into this role? Isn’t it likely that here the past is “presentified”? Similar questions can be asked with reference to other narrative roles. Why is the literary figure of Jesus’ family depicted in a negative way?

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