By Anne Rice
It’s the current day. Toby O’Dare—aka fortunate the Fox—is a freelance killer of underground status on task to kill as soon as again. He’s a soulless soul, a lifeless guy walking.
His nightmarish international of lone and deadly missions is disrupted while a mysterious stranger, a seraph, bargains him an opportunity to save lots of instead of ruin lives.
O’Dare, who in the past dreamt of being a clergyman, seizes his likelihood. Now he's carried again in the course of the a long time to thirteenth-century England, to darkish nation-states the place accusations of formality homicide were made opposed to Jews, the place little ones without notice die or disappear.
In this primitive surroundings, O’Dare starts his perilous quest for salvation, a trip of possibility and flight, loyalty and betrayal, selflessness and love.
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Extra resources for Angel Time (Songs of the Seraphim, Book 1)
G. 8; In Meta. g. 39 37 Compare Pasnau’s deﬂationary interpretation of the “potential parts” doctrine: “to describe a part as merely ‘potential’ is to say that it does not exist” (Pasnau 2011, 616). I agree with this interpretation, provided we take it to apply only to what exists fundamentally. But whereas I think of the doctrine of “potential parts” as extending to all integral parts for Aquinas, Pasnau insists that it applies only to some of them. Indeed, he claims to be aware of no scholastic author who would extend the doctrine to all integral parts, and in the speciﬁc case of Aquinas cites two passages (namely, In Phys.
Incorporeal Realm Aquinas thinks that the corporeal world is completely analyzable in terms of two different types of hylomorphic compound—what he calls material substances and accidental unities, respectively. These two types of compound are distinguished both by their matter and by their form—that is to say, both by the type of being that serves as their substratum and by the type that inheres in their matter. As the diagram at Fig. 16 Material substances are the building blocks of the corporeal world.
But, then, if God’s pure actuality entails his radical independence, we might expect that prime matter’s pure potentiality would entail its radical dependence. But what does such dependency amount to and what is it about prime matter that leads Aquinas to think it must be characterized by it? All creatures, as we have seen, are characterized by a sort of radical dependency on God, in that they are essentially dependent on him both for their initial and for their continued existence. Aquinas thinks that prime matter is characterized by the same sort of dependency on creatures because it is essentially dependent on certain forms and compounds (namely, substantial forms and material substances), both for its initial and for its continued existence.