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Description
【ドイツ買付】ヴィンテージ SEIBOTH パール クリアビジュー ピアス/Vintage SEIBOTH Pearl Clear Bijou Post Earrings1970SEIBOTH SEIBOTH () (5)() SEIBOTH() 1952Erhard SeibothDiorChanelYves Saint LaurentSeiboth Seiboth SEIBOTH SEIBOTH 1970 2. 9cm ()5g
1970年代のドイツ製SEIBOTHのヴィンテージピアス。
ラウンドパールから、ゴールドトーンメタルとクリアストーンの装飾があしらわれたティアドロップパールが垂れ下がり揺れるお品。
パール×クリアビジューの正統派コンビネーションに、SEIBOTHらしいスパイスが加わったデザインです。
また、パール表面には真珠のえくぼ(貝の中で自然とできるくぼみ)が施されており、本物のパールを思わせる風合いに。
上品でありながらコンサバティブになりすぎない、個性の効いたパールピアスが、お顔周りを印象的に魅せてくれます。
一箇所抜け落ちていたクリアストーンを補修したため、ストーンの大きさが異なります(写真5枚目◯部分)。その点を価格に反映させていただいております(着用時にはほぼ目立たないかと思います)。その他、良好なヴィンテージコンディションです。
★ドイツ買付品
◆未使用のデッドストックアイテムです。
【SEIBOTH(ザイボーズ)とは】
1952年に、ドイツ・カウフボイレンにて創業されたコスチュームジュエリーカンパニー。創業者Erhard Seibothは長年に渡りDior、Chanel、Yves Saint Laurentなどの有名デザイナーと共同制作も行い、ジュエリー専門歴史書にはSeiboth氏についても記載されています。
Seibothのコスチュームジュエリーは大量生産ではなく、卓越した技術を持つ職人により一点一点手作業で作られており、スワロフスキーを主としたハイクオリティな素材を使用。
現在も、高級ブティックやヴィンテージショップなどで愛され続けています。
SEIBOTHジュエリー一覧はこちら→
※当店で扱っている商品は、ヴィンテージのアイテムです。目立つ傷や汚れは記載しておりますが、状態の良いお品でも、経年に伴う小傷や汚れ等がある場合がございます。新品とは異なるヴィンテージ特有の風合いとして、ご理解頂けますようお願い申し上げます。
ヴィンテージ・コスチュームジュエリー
年代：1970年代
全長：約2.9cm
素材：メタル、イミテーションパール、ラインストーン
重さ(片耳)：約5g
刻印：なし
輸入元：ドイツ
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4.2 ★★★★★
Based on 679 reviews
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Product Reviews
★★★★★ 5
Profoundly Deep and Spiritual Homilies
Format: Hardcover
Cardinal Cantalamessa's homilies are interesting and deep. I can't possibly read them except slowly and meditatively.
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Reviewed in the United States on January 17, 2026
★★★★★ 5
A readable set of reflections on Faith, Hope, and Charity
Format: Hardcover
Cardinal Raniero Cantalamessa offers a series of wonderful theological and spiritual insights into the three theological virtues of Faith, Hope, and Charity. Taking presentations on each of the virtues, the Cardinal edited each into smaller units, each three to four pages in length. This makes for easy reading (one could take a selection a day) for "lectio divina". His treatment of "Justification by Faith" puts what has been a "thorn of contention" into easily understood terms that can open itself to ecumenical dialog with other Christian denominations for whom this has been a point of misunderstanding of the Catholic position.
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Reviewed in the United States on October 18, 2024
★★★★★ 5
We can all be wise men bearing gifts to Jesus
Format: Hardcover
Faith, hope, and charity are not just virtues that we can develop to bring ourselves closer to God and our fellow person but they are also gifts that we can bring to God, writes this household preacher to two Popes. Cardinal Cantalamessa writes on serious topics with an accessible and joyful style that welcomes the reader to see him or herself as one of the Magi bringing precious and deeply meaningful gifts to Christ.
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Reviewed in the United States on November 14, 2024
★★★★★ 5
Cardinal Cantalamessa is a Saint!
Format: Hardcover
This book has the wisdom of the fathers infused with the gentle Grace of the Holy Spirit, written for modern day Christian readers.
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Reviewed in the United States on December 20, 2024
★★★★★ 4
Beautiful and profound, albeit flawed
Format: Hardcover
What I'd really like to rate this is 4 1/2 stars, because it isn't perfect, but it's better than a 4. I just can't bear to give it a 5, for reasons described below.
The book has three main parts, each named for a theological virtue of the title. Altogether there are 40 chapters: 14 dedicated to faith, 10 to hope, and 16 to charity. A couple of "Bonus" chapters called "Excursus" take up some interesting theological questions that are related but don't quite fall under any one topic: did Jesus possess the theological virtues? and From God as Love to the Filioque.
The book is deeply learned and cites theologians through the centuries, including a few I'd never heard of despite a lot of formal and informal theological study. Of course you meet the usual suspects such as Origen, pseudo-Dionysius, Augustine, Thomas Aquinas, Catherine of Siena, John of the Cross, Mother Teresa, and others; but: have YOU heard of St. Zeno of Verona before? If not, you're in for a treat!
The text has more of an Augustinian flavor than a Scholastic one. (I should qualify that claim by admitting that I am at best an armchair theologian, so don't quote me on that.) But, for example: Chapter 39 discusses Beauty, uses the idea of God's eternal Beauty to explain the Trinity, and concludes with St. Augustine's "recipe" for becoming beautiful. Indeed, an in-depth discussion of the Trinity doesn't appear at all until Part 3 on Charity, rather than in the chapter on Faith!
An important distinction that Fr. Cantalamessa draws is between "objective" aspects of a theological virtue and the "subjective" aspects of the same. The "objective" aspects refer to the object of the virtue, such as God Himself; the "subjective" aspects refer to how we experience them. He points out that, historically, the "objective" view tended to predominate in theological discussion, whereas the "subjective" view tends to dominate more recently, almost to the exclusion of the objective. It will probably not surprise the reader that Fr. Cantalamessa, former Preacher to the Papal Hosuehold, comes down squarely in the Catholic approach of "both/and", and he elaborates on this.
A very appealing aspect of this book is the occasional use of parable and analogy to explain difficult subjects: a parable on trying to justify ourselves by our works (Ch. 7), analogies for "the hint that God exists" (ch. 5), the analogy of the seed (ch. 14), an analogy that hope needs difficulties and tribulations (ch. 22), the Trinity (ch. 29), God's love for us is erotic (ch. 34), and how we might hope that even Nietzsche can be saved (ch. 37). Many analogies, though not all, are drawn from ordinary family life: a mother's love for a child, a child's temper tantrum before collapsing in tears on a parent. These are powerful and effective.
Unfortunately, I can't rate it 5 stars, because the text seems to consider its audience to be the average educated lay Catholic, but there are two serious weaknesses both for the theological newbie and even for the theological adolescent.
One is the use of many unfamiliar terms, some of them merely transliterated from Greek, and no definition given anywhere -- often, not even a hint of what the word may mean. In some cases this can make it difficult to follow the discussion. For instance, the text dedicates two entire chapters to the question of justification, which makes sense given that it's an important topic in the realm of faith, and it's important to take it seriously. But the book never once provides a definition, which suggests the reader should be familiar with the term already. I guarantee you most people don't know what the word means. But even if you think that a definition of "justification" will indeed come tripping off the average reader's tongue, I challenge you to make a case for terms like ontological, parousia, and parenesis. I've been reading Catholic theology for 30 years and parenesis is a new one even to me. Sure, the reader might could look them up, and I'm glad to expand my vocabulary, but who's the audience here? If the text is meant only for seminarians, then never mind, but given how Word on Fire is marketing this I really don't think that is the case.
The second major weakness is all the more disappointing, as it is so common to contemporary works of theology: when newer developments seem to contradict past dogma or even Scripture itself, pretend the dogma and Scripture doesn't exist. This happens at least twice:
1) Surely Fr. Cantalamessa is not unaware that Scripture both Old and New is replete with references to Christ "ransoming" us from God's wrath. Yet there he is in Chapter 31, not merely acting as if it doesn't exist, but contemptuously dismissive of the notion! Grant the Scholastics this much: at least they took Matthew 20.28, Romans 1.18, Romans 2.5-8, 1 Timothy 2.6, 1 Peter 1.18-19, and Revelation 19.15 seriously enough to wrestle with them.
2) Similarly, the Council of Florence made certain pronouncements on "those existing outside the Catholic Church" and "the souls of those who depart this life in actual mortal sin, or in original sin alone." Chapter 14 acts as if they do not exist. I do not for a moment mean to advocate for the "glass half-empty" interpretation of these pronouncements that predominated theological discourse for centuries, let alone for Feeneyism, but we ignore them at our peril, if only because ignoring them leaves a great big breach in the apologetic wall that will come under assault both from those who do reject the Second Vatican Council and from hostile Protestants more knowledgeable of Catholic theological history than the average Catholic and, one half-wonders, the average Catholic theologian.
Those drawbacks, while severe enough in my eyes to warrant mention and deduct a star, do not for a moment take away from the beauty and profundity of the rest of this work. I am very glad to have had the chance to read it; it has challenged me both intellectually and spiritually, and I have given it to my (late teenage) children to read and discuss with me. It is absolutely worth reading, and you WILL get a lot out of it. Just be ready for the challenge.
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Reviewed in the United States on July 25, 2025