By Peter Leonard
Peter Leonard’s jaw-dropping VOICES OF THE lifeless brought us to 2 mortal enemies: Holocaust survivor Harry Levin and Nazi dying angel Ernst Hess. Now, their fight reaches its dramatic end in again FROM THE DEAD.
Bahamas, 1971. Ernst Hess, lacking and presumed useless, regains cognizance to discover himself caught in a health facility mattress on an odd ward in another country. He needs to do what he must do to get his lifestyles again and to complete the activity he has been doing for decades.
Harry believes he has already stopped Hess. while he reveals out that the struggle legal has by some means survived, Harry needs to do the single factor he can do – kill Hess back – no matter if it capacity crossing continents and placing his lifestyles and the lives of these that topic to him at the line.
Action-packed and darkly funny, again FROM THE useless is the unforgettable end to a narrative that launches Peter Leonard into the pantheon of significant suspense novelists.
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Additional info for Back from the Dead (Voices of the Dead, Book 2)
A different type of conversion experience characterized the great revival, one in which persons became profoundly aware of their moral shortcomings and their inability to merit salvation, leading them to repent of their sins and accept Jesus Christ as their personal savior. To some, repenting was a painful process, in which the agony was so unbearable that they exhibited unusual physical behavior such as prostration and prolonged crying. But such behavior was epiphenomenal and, more often than not, discouraged.
These yangban evangelicals were largely from the disaffected portion of their class. 137 For a significant portion of them, however, politics played a role in their adoption and support of the religion. Such, for example, was the case with two of the first yangban to be converted to evangelicalism: Sŏ Chaep’il (Philip Jaisohn) and Yun Ch’iho, influential progressives linked with the failed coup d’état of 1884. Yun, Sŏ, and other yangban like them believed that evangelicalism could help reform their people and their nation.
In large part, this dimension consisted of upholding personal morality, such as proscriptions against theft, smoking, drinking, and promiscuity. Since the Korean society at the turn of the century tended to be fairly loose against these vices—at least for men and except theft—they provided the converts with clear and demanding, yet feasible, means of distinguishing themselves from the rest of the society. The sense of separateness and uniqueness thus achieved helped integrate the church. In Korea, upholding personal morality became associated with Protestantism early on, and this association became axiomatic, established in the minds of Christians and non-Christians alike.
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