In a weaving together of contradictory realms—past and present, rustbelt city and rural/urban South, old-world Catholicism and backwoods Protestantism—Joseph Bathanti draws readers into the 1970s as protagonist George Dolce faces major upheaval in The Life of the World to Come. George aspires to leave his blue collar, Catholic neighborhood of East Liberty in Pittsburgh. He is on the cusp of graduation from college and headed for law school when he becomes entangled in a local gambling ring. After his father gets laid off at the steel mill, George dramatically increases his wagering to help his parents with finances. What's more, he allows his boss at his real job and love interest's father, a pharmacist named Phil Rosechild, to place bets through him with the gambling ring's volatile kingpin. As his parents' financial situation deteriorates, George delves deeper into gambling, and he even goes so far as to set up Phil by using the pharmacist's unschooled and ever-growing betting practices to his own end—cheating the father of the woman he loves. When Phil welches on a large bet that George has placed for him, George finds himself in life-threatening trouble and must abandon his law school dreams. He robs the pharmacy, steals the delivery car, and flees south. After his stolen car breaks down in Queen, North Carolina, he meets a young, mysterious woman known as Crow. The two form a bond and eventually take to the road in an attempt to reconcile their harrowing, often surreal destiny and to escape George's inevitable punishment.

From idea to flesh to myth, this is the story of Alec Checkerfield: Seventh Earl of Finsbury, pirate, renegade, hero, anomaly, Mendoza's once and future love. Mendoza is a Preserver, which means that she's sent back from the twenty-fourth century by Dr. Zeus, Incorporated - the Company - to recover things from the past which would otherwise be lost. She's a botanist, a good one. She's an immortal, indestructible cyborg. And she's a woman in love. In sixteenth century England, Mendoza fell for a native, a renegade, a tall, dark, not handsome man who radiated determination and sexuality. He died a martyr's death, burned at the stake. In nineteenth century America, Mendoza fell for an eerily identical native, a renegade, a tall, dark, not handsome man who radiated determination and sexuality. When he died, she killed six men to avenge him. The Company didn't like that - bad for business. But she's immortal and indestructible, so they couldn't hurt her. Instead, they dumped her in the Back Way Back. Meanwhile, back in the future, three eccentric geniuses sit in a parlor at Oxford University and play at being the new Inklings, the heirs of C. S. Lewis and J. R. R. Tolkien. Working for Dr. Zeus, they create heroic stories and give them flesh, myths in blood and DNA to protect the future from the World to Come, the fearsome Silence that will fall on the world in 2355. They create a hero, a tall, dark, not handsome man who radiates determination and sexuality. "Now," stranded 150,000 years in the past, there are no natives for Mendoza to fall in love with. She tends a garden of maize, and she pines for the man she lost, twice. For Three. Thousand. Years. Then, one day, out of the sky and out of the future comes a renegade, a timefaring pirate, a tall, dark, not handsome man who radiates determination and sexuality. This is the beginning of the end. At the Publisher's request, this title is being sold without Digital Rights Management Software (DRM) applied.

"Nothing short of amazing." —Entertainment Weekly A million-dollar Chagall is stolen from a museum during a singles' cocktail hour. The unlikely thief, former child prodigy Benjamin Ziskind, is convinced that the painting once hung in his parents' living room. This work of art opens a door through which we discover his family's startling history—from an orphanage in Soviet Russia where Chagall taught to suburban New Jersey and the jungles of Vietnam.

In three brief chapters, Zaleski offers an extended meditation on the encounter with death, the hope for life beyond death, and the vision of last things as distilled in the testimony of near-death experience and the Christian tradition.

Abraham Abulafia 1240-1291, Hayyei ha-Olam ha-Ba "Life of the World to Come"The Spanish kabbalist Abraham Abulafia (1240- after 1291) advocated a concept of Kabbalah that had little or nothing to do with the well-known schools of thought. He considered Kabbalah neither as a form of gnosis nor as a kind of theosophical theory that concentrates on the Sefirot, the emanation of the Divine Being. Instead he attempted to attain a state of prophetic-mystical ecstasy, based on his conviction that the experience of the prophets was an ecstatic experience and that all true mystics were prophets. This work of his was especially popular and circulated under the titles Hayyei ha-Olam ha-Ba ("Life of the World to Come"), Sefer ha-Shem ("Book of the Divine Name") or Sefer ha-Iggulim ("Book of Circles"); in this manuscript, however, it is called Sefer ha-Shem ha-Meforash ("Book of the Ineffable name"). The manuscript presents ten inscriptions in concentric circles in red and black ink, as well as 128 only in black ink. They contain detailed instructions for mystical meditation. While contemplating these circles, one should recite the 72-lettered name of God, which is arrived at by combining the numerical values of the letters in the names of the twelve tribes of Israel, of the Patriarchs, and the nine letters of the words shivtei yisra'el) ("the tribes of Irasel"). The reader should "enter" each of the triple black and red circles at the point where an "entrance" is designated by means of a small pen stroke (red).

"These ten stories ring with voices belonging to--among others--English Arctic explorers in one of history's most nightmarish expeditions, a young contemporary American negotiating the shockingly underreported hazards of our crude-oil trains, eighteenth-century French balloonists inventing manned flight, and two mid-nineteenth-century housewives trying to forge a connection despite their isolation on the frontier of settlement. In each case the personal is the political as these characters face everything from the emotional pitfalls of everyday life to historic catastrophes on a global scale"--

Like the great Italian poet Dante, Philosophy professor Fiorino Fannella is on a guided tour through the Afterlife. He discovers that he is still free and has the body and emotions which make it possible for him to grow in virtue or die in vice. His progress through Purgatory is monitored by a pedantic professor and a saintly cardinal. He learns much from Greyface, a cat who can speak his language. He is observed by Marcus, an angel who is constantly astounded by the Professor's irrationality.

After losing the woman of his dreams, lawyer Leo Brice becomes a junior death row advocate and gets obsessed with the question of the afterlife after immersing himself in the esoteric world of a born-again condemned man in Georgia.

How do worshippers understand the poetic line "and the life of the world to come" when they pray the creed? Are they thinking of a geographical destination? A celestial community they will ultimately join? A participation in the life of the Trinity: Father, Son, and Holy Spirit? Questions like these inspired John Craghan to mine the biblical texts for insight and answers about heaven. His exploration of the Christian understanding of the "afterlife" moves through the understandings of ancient Israel to the synoptic Gospels and ultimately to the nascent beliefs of the early Christians as reflected in the letters of Paul and the book of Revelation. Grounded firmly in Scripture and written in a lively accessible style, And the Life of the World to Come is an intellectual and spiritual journey for readers that are willing to explore their own beliefs and anxieties about the heavenly home promised by Jesus.