By Michael Sims
Ghost tales date again centuries, yet these written within the Victorian period have a distinct surroundings and darkish attractiveness. Michael Sims, whose prior Victorian collections Dracula's Guest (vampires) and The useless Witness (detectives) were largely praised, has accrued twelve of the simplest tales approximately humanity's oldest supernatural obsession. The Phantom trainer includes stories by means of a stunning, frequently mythical solid, from Charles Dickens and Margaret Oliphant to Henry James, Rudyard Kipling, and Arthur Conan Doyle, in addition to good as misplaced gem stones via forgotten masters similar to Mary E. Wilkins Freeman and W.F. Harvey. Amelia Edwards' chilling tale supplies the gathering its identify, whereas Ambrose Bierce ("The Moonlit Road??), Elizabeth Gaskell, ("The previous Nurse's Story??) and W. W. Jacobs ("The Monkey's Paw??) will flip you white as a sheet. With a skillful advent to the style and notes on each one tale via Michael Sims, The Phantom Coach is a stunning choice of ghostly Victorian thrills.
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Extra info for The Phantom Coach: A Connoisseur's Collection of Victorian Ghost Stories
Example text
Therefore, when we attempt to think of God as the one who communicates and expresses himself in the person Jesus, then we must always remember that this man was crucified, that he was killed in the name of God's law. 22 20. Whoever or whatever Peter Handke is cannot be grasped without attending to the fact that Peter Handke is one who speaks, and thus not without appreciation of the words which Peter Handke has produced. 21. We shall deal at another place with the recently raised criticism that theological thought which takes this approach is a "pretentious irrationalism of mere ('kerygmatic') assurances" (see W.
We are still waiting for an answer to that call, although on various fronts attempts have been made in that direction. The most notable attempt of this kind is, in my opinion, the short work by Heribert Miihlen, Die Veranderlichkeit Gottes als Horizont einer zukunftigen Christologie; Auf dem Wege zu einer Kreuzestheologie in Auseinandersetzung mit der altkirchlichen Christologie (Muenster: Aschendorff, 1969). See, in addition, Hans Kiing, Menschwerdung Gottes; Eine Einfiihrung in Hegels theologisches Denken als Prolegomena zu einer kunftigen Christologie (Freiburg/Basel/Vienna: Herder, 1970); Jiirgen Moltmann, The Crucified God; The Cross of Christ as the Foundation and Criticism of Christian Theology, trs.
That does not lead to the conclusion, however, that signification exhausts the essence of the word. Nonetheless, the word has often been taken only as a sign, and language understood only in terms of its communicative function. If one deals with the word "God" as a mere sign, then we resolve the question about what this word means or if it means anything at all by examining whether this word signifies something and what it might then signify. Does the word "God" correspond as a signum to a 'signified thing' (res significata)!