SKU: 36158818033

Re:Leather|ストックレザー限定受注(各色在庫限り・職人支援)

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Description

Re:Leather|ストックレザー限定受注(各色在庫限り・職人支援)11,100 Greige Croco Dusty Blue Champagne Gold Metallic 14090 552 6cm WEB SNSDM LINE

こちらの企画の詳細はこちら


選べる靴を、選べる未来へ。

ここ数年、季節のずれや需要の偏りで、分業の現場には「受注の山と谷」生まれやすくなりました。
谷の週は収入が途切れ、続くと担い手が減り、選べる靴の多様性が痩せます

誰かのせいと決めつけず、私たちは続けるための小さな方法を選びます。

本企画は、革問屋倉庫で保管されていた未使用のストックレザーを活かしつつ、職人を支援する限定受注です。
価格には期間限定の「職人支援加算」(1足あたり¥1,100)を含み、現場の稼働費(工賃の上積み+週次前払い等)に充当します。
値引きでのその場しのぎではなく、人の手を続ける選択。状況が落ち着き次第、終了する
臨時の取り組み
です。
(通常のカスタムメイド商品は従来どおりの条件です)

提供方式
少数色で順次リリースしていきます
製作を平準化し、谷の週にも確実な仕事を生みつつ、色ごとに残量が異なるストックを公平に使い切るためです。
各色・在庫切れ次第終了となります(再入荷未定)

今回の提供カラー

  1. Greige Croco(グレージュ・クロコ型押し/牛革)
     - “白すぎない上品な春の明るさ”。デニム・ベージュ系との相性も◎。写真映え・汎用性・高単価見えの三拍子。

  2. Dusty Blue(ダスティブルー・シュリンク/牛革)
     - くすみパステルで春コーデにもピッタリ。デニム・白・グレーにあわせても。

  3. Champagne Gold Metallic(シャンパンゴールドメタリック/牛革)
     - 春の式典・お出かけ向けに華やぎの中立色。ベージュ感覚で毎日履ける。

 

革は眠らせない。手も止めない。
知ってくれるだけでも十分です。もし共感していただけたら、ご注文という形での参加をお願いします。

---
【注意事項】※ご注文前に必ずお読みください。

ご注文いただいてから1足ずつお作りいたしますので、お届けまでに40〜90営業日お待ちいただいております。受注状況によって変動いたしますので最新の状況を知りたい場合はお問い合わせください。

■ワイズがお選びいただけるのは552 6cmヒールのみになります。

■モニター環境や光源の影響、材料染色のブレによって、実物と画像の色味が多少異なる場合があります。

色味・艶・シボ・押し模様に個体差があります(柄取りはおまかせ)。

■左右で異なるサイズをお選びいただいた場合、ヒールの高さにも若干の差が出ます。

■スエード材は色移りする場合があります。色の薄い生地などを近づけないようにしてください。

■製品のサイズ、ワイズは当社の規格です。他社の製品とは異なります。

■サイズ早見表は目安となります。

お客様のご都合によるキャンセル、返品、は承れません

ご購入前の疑問はよくある質問でご確認ください。

そのほかの疑問やご相談の窓口

お問合せページ
・WEBページ右下の「チャットでお問合せ」
SNSのDM
・公式LINE

 

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SKU: 36158818033

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4.4 ★★★★★
Based on 2152 reviews
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Product Reviews
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Verified Purchase
John Riley
Carnegie, US
★★★★★ 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.
WAS THIS REVIEW HELPFUL?YesReportShare
Reviewed in the United States on January 17, 2026
J
Verified Purchase
James Secora
Birmingham, US
★★★★★ 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.
WAS THIS REVIEW HELPFUL?YesReportShare
Reviewed in the United States on October 18, 2024
E
Erik D. Curren
Whiting, US
★★★★★ 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.
WAS THIS REVIEW HELPFUL?YesReportShare
Reviewed in the United States on November 14, 2024
R
Rocco
Houston, US
★★★★★ 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.
WAS THIS REVIEW HELPFUL?YesReportShare
Reviewed in the United States on December 20, 2024
J
jpmath
Dallas, US
★★★★★ 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.
WAS THIS REVIEW HELPFUL?YesReportShare
Reviewed in the United States on July 25, 2025

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