People often wonder what constitutes the “fair market value” of a product or service.
But a new book from Oxford University’s Claremont Graduate School of Theology gives a detailed account of the value of religious relics and artifacts that people have used for centuries.
It’s called The Art of Christian Relics and It’s Not Easy Being a Christian.
The book was written by the Reverend John Hales, who’s served as a lecturer at Oxford since 2013.
He’s a regular guest on Christian programs on PBS, Fox News and Fox Business.
Here, he discusses his new book.
I’m a big fan of the book, because I’m fascinated by what the Christian church has done in terms of how they’ve used art and religion in the service of the world, and what that’s done for humanity, in a way that is beyond our comprehension.
It really is fascinating stuff.
I’ve read it on the news a few times, and it really touched me.
The first thing I remember reading about it was in a news article about a recent trip to a temple in Peru.
This is the temple, and there’s a wall that you see, and you can see the inscription, and the inscription says, “We pray for you, God, that you may be merciful.”
And I thought to myself, “Oh, this is so amazing!”
But the inscription was from the sixth century, and then they had to change the inscription to “for you,” and that’s where it started to get really interesting.
I went to the temple.
I thought, “Wow, this thing is amazing.”
And then I went inside, and I had to go back and read it again.
The inscription is from the sixteenth century, but then the inscription from the fifteenth century.
And it’s about this woman named Maria, who lived in the fourth century, who was a very pious woman.
She was a follower of St. Mary Magdalene.
I mean, she was one of the most beautiful women in the history of the church.
And she prayed daily, and she was a kind of a woman of faith.
And I just had this deep sense of wonder, and this kind of awe.
And then there was another woman named Mary, who is another kind of pious woman, and so it’s a mixture of those two.
And what I saw there was this incredible diversity of these women who were in this tradition.
And so it really did strike me, and in fact I went back to the library and I looked up all of these inscriptions, and they had names.
It was really a complete story, and all of the names were very long.
And you could see that there was a lot of detail in the inscriptions.
But the thing that really struck me was that they were all in the same language.
I remember when I first saw it, I thought it was so beautiful.
It didn’t make sense.
And yet I realized there were so many names.
And at the same time, I was really impressed by the fact that these names were in the original language.
And they were written in an original script.
So this is what the original script looked like.
The words were written on paper, not on clay, not painted.
So the word, which is the first letter, “Y.”
And there was nothing in the language that was in the script that was different from what you would have to write on clay.
So what I mean by that is it was like looking at the stone that was carved out of a mountain, and looking at a stone that had been carved out a thousand years earlier.
So it was very much like looking into an old stone, and not necessarily a new stone.
And that’s what I wanted to find out, because the inscription on the wall of the temple was so similar.
And there were these names written in the second letter, which was “J.”
So that’s the first name.
And the inscription at the entrance of the sanctuary, the name of the priest, which means “Holy Virgin.”
And the name is written in Greek.
And this is the word for “Holy.”
So this really was like, “Holy, this woman that I was reading about had been very pious.”
And that really is what I was looking for, and that is really what I got.
The other thing I was wondering was, “How are they doing it?”
And I was like — it’s not that I didn’t think there was anything wrong with that inscription, but I thought — and I’ve been reading about these things — they were trying to make a difference in society, and to make the world a better place.
And obviously it’s kind of like trying to say, “I’m not a Christian.”
It’s like, you know, if you’re a Jew, and a Jew is trying to save the world and help the world.
So I wondered if that was actually what the Christians were