Exile And The Kingdom Quotes

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You sell off the kingdom piece by piece and trade it for a horse that will take you anywhere.
Colin Wright (My Exile Lifestyle)
Vain are the beliefs and teachings that make man miserable, and false is the goodness that leads him into sorrow and despair, for it is man's purpose to be happy on this earth and lead the way to felicity and preach its gospel wherever he goes. He who does not see the kingdom of heaven in this life will never see it in the coming life. We came not into this life by exile, but we came as innocent creatures of God, to learn how to worship the holy and eternal spirit and seek the hidden secrets within ourselves from the beauty of life.
Kahlil Gibran
They won’t tell you fairy tales of how girls can be dangerous and still win. They will only tell you stories where girls are sweet and kind and reject all sin. I guess to them it’s a terrifying thought, a red riding hood who knew exactly what she was doing when she invited the wild in. ~ Nikita Gill ~
S.B. Nova (A Kingdom of Exiles (Outcast #1))
Our kingdom is our life, and our life is our kingdom. We are all meant to rule from a glorious place. When God is on the throne, then so are we. When God is in exile, our lands are at war and our kingdoms are in chaos.
Marianne Williamson
Because he understood what it was to be a lost soul in the world. A fallen star, exiled from home.
S.B. Nova (A Kingdom of Exiles (Outcast #1))
In the other room Rateau was looking at the canvas, completely blank, in the center of which Jonas had merely written in very small letters a word that could be made out, but without any certainty as to whether it should be read 'solitary' or 'solidary'.
Albert Camus (Exile and the Kingdom)
Serena Smith,” he began gravely. “From this heartbeat until my last, I share your blood and bone, joy and grief. No words or acts could make me turn from you. You are my pack, my kin, my home.” - AKOE
S.B. Nova (A Kingdom of Exiles (Outcast #1))
every night, when he didn't want to be alone, or to age or die, with that set expression he assumed which she occasionally recognized on other men's faces, the only common expression of those madmen hiding under an appearance of wisdom until the madness seizes them and hurls them desperately toward a woman's body to bury in it, without desire, everything terrifying that solitude and night reveals to them.
Albert Camus (Exile and the Kingdom)
Men who share the same rooms, soldiers or prisoners, develop a strange alliance as if, having cast off their armour with their clothing, they fraternized every evening, over and above their differences, in the ancient community of dream and fatigue.
Albert Camus (Exile and the Kingdom)
Pitiful and pitied by no one, why have I come to the ignominy of this detestable old age, who was ruler of two kingdoms, mother of two kings? My guts are torn from me, my family is carried off and removed from me. The young king [crown prince Henry, †1183] and the count of Britanny [prince Geoffrey, †1186] sleep in dust, and their most unhappy mother is compelled to be irremediably tormented by the memory of the dead. Two sons remain to my solace, who today survive to punish me, miserable and condemned. King Richard [the Lionheart] is held in chains [in captivity with Emperor Henry VI of Germany]. His brother, John, depletes his kingdom with iron [the sword] and lays it waste with fire. In all things the Lord has turned cruel to me and attacked me with the harshness of his hand. Truly his wrath battles against me: my sons fight amongst themselves, if it is a fight where where one is restrained in chains, the other, adding sorrow to sorrow, undertakes to usurp the kingdom of the exile by cruel tyranny. Good Jesus, who will grant that you protect me in hell and hide me until your fury passes, until the arrows which are in me cease, by which my whole spirit is sucked out?" [Third letter to Pope Celestine (1193)]
Eleanor of Aquitaine
You defy questions; You defy other godhood. I walk dry on your kingdom's border, Exiled to no good.
Sylvia Plath
Above all, she loved being loved, and he had flooded her with attentions. Making her feel so often that she existed for him, he made her existence real. No, she was not alone.
Albert Camus (Exile and the Kingdom)
il n'y a pas de justes mais des maîtres méchants qui font régner la vérité implacable.
Albert Camus (Exile and the Kingdom)
Il rêvait et il voulait mentir, on lui a coupé la langue pour que sa parole ne vienne plus tromper le monde.
Albert Camus (Exile and the Kingdom)
Not a breath, not a sound—except at intervals the muffled crackling of stones that the cold was reducing to sand—disturbed the solitude and silence surrounding Janine. After a moment, however, it seemed to her that the sky above her was moving in a sort of slow gyration. In the vast reaches of the dry, cold night, thousands of stars were constantly appearing, and their sparkling icicles, loosened at once, began to slip gradually towards the horizon. Janine could not tear herself away from contemplating those drifting flares. She was turning with them, and the apparently stationary progress little by little identified her with the core of her being, where cold and desire were now vying with each other. Before her the stars were falling one by one and being snuffed out among the stones of the desert, and each time Janine opened a little more to the night. Breathing deeply, she forgot the cold, the dead weight of others, the craziness or stuffiness of life, the long anguish of living and dying. After so many years of mad, aimless fleeing from fear, she had come to a stop at last. At the same time, she seemed to recover her roots and the sap again rose in her body, which had ceased trembling. Her whole belly pressed against the parapet as she strained towards the moving sky; she was merely waiting for her fluttering heart to calm down and establish silence within her. The last stars of the constellations dropped their clusters a little lower on the desert horizon and became still. Then, with unbearable gentleness, the water of night began to fill Janine, drowned the cold, rose gradually from the hidden core of her being and overflowed in wave after wave, rising up even to her mouth full of moans. The next moment, the whole sky stretched out over her, fallen on her back on the cold earth.
Albert Camus (Exile and the Kingdom)
Ако стане нещо с мен - казваше, - има къде да се подслониш." Човек наистина трябва да има някакъв подслон от нуждата. Но от другото, от онова, което не е непосредствена нужда - от него къде да се подслони?
Albert Camus (Exile and the Kingdom)
Nae m’olluminé miele. Or, for short, nae miele.” A soft tingling spread over my skin. “What does it mean?” He leveled me with one look. “One who fills my soul.
Maxym M. Martineau (Kingdom of Exiles)
Gion had tried to use logic on Cross and it had been like reasoning with a cement wall on meth. 
Cassandra Gannon (Exile in the Water Kingdom (Elemental Phases, #3))
It’s safer to love someone who’ll never have the opportunity to break your heart.
Maxym M. Martineau (Kingdom of Exiles (The Beast Charmer, #1))
and one knows, after a long time of solitude, after the many steps taken away from one's kind, toward the kingdom of strangers, the hard prayer inside one's own singing is to come back, if one can, to one's own, a world almost lost, in the exile that deepens, when one has lived a long time alone.
Galway Kinnell (When One Has Lived a Long Time Alone)
When I saw you … dying, it was … I never thought I’d feel fear like that again. But you’ve given me so much of yourself, all your memories—all of you. It’s been like absorbing a whole other person. So when that eerie crushed the air from your lungs, it felt like my heart stopped. Like it would stop the second yours did.” The world tilted, went askew. I dared to utter, “That’s a bad thing, right?
S.B. Nova (A Kingdom of Exiles (Outcast #1))
I watch Stewart. He has the most interesting face. It is beautiful, young, almost childlike, and yet with a power and authority in his features. In another time he would have been a young warrior, a Lost Prince exiled from his kingdom. But he's from this time, this place, so he's just some "at risk" kid who can't find a place for himself in the straight world.
Blake Nelson (Recovery Road)
Quince leans in over the map, studying, and I think he’s going to ask me something about the kingdoms or my plan or Daddy’s trident. Instead, without taking his eyes off the map, he asks, “What happens if I fail?” “What?” I whisper. “If I don’t pass the three tests,” he says. “What’s the consequence?” I suck in a shaky breath. This is the part I didn’t want to talk about, the part I hoped he wouldn’t ask about. But I guess he’s too clever—or has learned too much about how mer-world magic works—to assume there won’t be a price. There is, and it’s a big one. “If you fail,” I say, keeping my voice steady, “then you are banished from the water forever.” He lifts his Caribbean-blue eyes to stare into mine. “And?” “And?” I echo. “I know that can’t be it,” he says. “Nothing in your world is ever that simple.” A part of my heart breaks when he calls it my world. I want it to feel like his world, too. But now isn’t the time. He’s right; there’s more to the consequence of failure than him being exiled. “And . . . ,” I say, wishing I didn’t have to tell him this, “I’ll be banished from land.” I swallow hard. “Forever.” He stares into my eyes, unblinking, and I can’t read any sort of reaction. His mind is racing, I’m sure, but everything on the outside is a stone facade. Finally, after what feels like an eternity, he says, “Then I won’t fail.
Tera Lynn Childs
such an ill-cooked roast at the future queen’s wedding?” he cries. The princess-cook appears before her father, but she is so changed he does not recognize her. “I would not serve you salt, Your Majesty,” she explains. “For did you not exile your youngest daughter for saying that it was of value?” At her words, the king realizes that not only is she his daughter—she is, in fact, the daughter who loves him best. And what then? The eldest daughter and the middle sister have been living with the king all this time. One has been in favor one week, the other the next. They have been driven apart by their father’s constant comparisons. Now the youngest has returned, the king yanks the kingdom from his eldest, who has just been married. She is not to be queen after all. The elder sisters rage. At first, the youngest basks in fatherly love. Before long, however, she realizes the king is demented and power-mad. She is to be queen, but she is also stuck tending to a crazy old tyrant for the rest of her days. She will not leave him, no matter how sick he becomes. Does she stay because she loves him as meat loves salt? Or does she stay because he has now promised her the kingdom? It is hard for her to tell the difference. 17 THE FALL AFTER the European trip,
E. Lockhart (We Were Liars)
Once upon a time, during a time after all the happily-ever-afters, and perhaps even after the ever-afters after that, all the evil villains of the world were banished from the United Kingdom of Auradon and imprisoned on the Isle of the Lost. There, underneath a protective dome that kept all manner of enchantment out of their clutches, the terrible, the treacherous, the truly awful, and the severely sinister were cursed to live without the power of magic. King Beast declared the villains exiled forever.
Melissa de la Cruz (The Isle of the Lost (Descendants, #1))
Our lives are long. Harsh words and pain fade, but our scars leave us with a permanent reminder, once our memories fail.
S.B. Nova (A Kingdom of Exiles (Outcast #1))
Next day Tarrou set to work and enrolled a first team of workers, soon to be followed by many others. However, it is not the narrator's intention to ascribe to these sanitary groups more importance than their due. Doubtless today many of our fellow citizens are apt to yield to the temptation of exaggerating the services they rendered. But the narrator is inclined to think that by attributing overimportance to praiseworthy actions one may, by implication, be paying indirect but potent homage to the worse side of human nature. For this attitude implies that such actions shine out as rare exceptions, while callousness and apathy are the general rule. The narrator does not share that view. The evil that is in the world always comes of ignorance, and good intentions may do as much harm as malevolence, if they lack understanding. On the whole, men are more good than bad; that, however, isn't the real point. But they are more or less ignorant, and it is this that we call vice or virtue; the most incorrigible vice being that of an ignorance that fancies it knows everything and therefore claims for itself the right to kill.
Albert Camus (The Plague, The Fall, Exile and the Kingdom, and Selected Essays)
My father is deceast, come Gaveston,' And share the kingdom with thy deerest friend.' Ah words that make me surfet with delight: What greater blisse can hap to Gaveston, Then live and be the favorit of a king? Sweete prince I come, these these thy amorous lines, Might have enforst me to have swum from France, And like Leander gaspt upon the sande, So thou wouldst smile and take me in thy armes. The sight of London to my exiled eyes, Is as Elizium to a new come soule. Not that I love the citie or the men, But that it harbors him I hold so deare, The king, upon whose bosome let me die, And with the world be still at enmitie: What neede the artick people love star-light, To whom the sunne shines both by day and night. Farewell base stooping to the lordly peeres, My knee shall bowe to none but to the king. As for the multitude that are but sparkes, Rakt up in embers of their povertie, Tanti: Ile fawne first on the winde, That glaunceth at my lips and flieth away: ....
Christopher Marlowe (Edward II)
To make matters worse, I was out of a job and had very little money and was self-exiled to Flatbush—like others of my countrymen, another lean and lonesome Southerner wandering amid the Kingdom of the Jews.
William Styron (Sophie's Choice)
ONCE UPON A time there was a king who had three beautiful daughters. As he grew old, he began to wonder which should inherit the kingdom, since none had married and he had no heir. The king decided to ask his daughters to demonstrate their love for him. To the eldest princess he said, “Tell me how you love me.” She loved him as much as all the treasure in the kingdom. To the middle princess he said, “Tell me how you love me.” She loved him with the strength of iron. To the youngest princess he said, “Tell me how you love me.” This youngest princess thought for a long time before answering. Finally she said she loved him as meat loves salt. “Then you do not love me at all,” the king said. He threw his daughter from the castle and had the bridge drawn up behind her so that she could not return. Now, this youngest princess goes into the forest with not so much as a coat or a loaf of bread. She wanders through a hard winter, taking shelter beneath trees. She arrives at an inn and gets hired as assistant to the cook. As the days and weeks go by, the princess learns the ways of the kitchen. Eventually she surpasses her employer in skill and her food is known throughout the land. Years pass, and the eldest princess comes to be married. For the festivities, the cook from the inn makes the wedding meal. Finally a large roast pig is served. It is the king’s favorite dish, but this time it has been cooked with no salt. The king tastes it. Tastes it again. “Who would dare to serve such an ill-cooked roast at the future queen’s wedding?” he cries. The princess-cook appears before her father, but she is so changed he does not recognize her. “I would not serve you salt, Your Majesty,” she explains. “For did you not exile your youngest daughter for saying that it was of value?” At her words, the king realizes that not only is she his daughter—she is, in fact, the daughter who loves him best. And what then? The eldest daughter and the middle sister have been living with the king all this time. One has been in favor one week, the other the next. They have been driven apart by their father’s constant comparisons. Now the youngest has returned, the king yanks the kingdom from his eldest, who has just been married. She is not to be queen after all. The elder sisters rage. At first, the youngest basks in fatherly love. Before long, however, she realizes the king is demented and power-mad. She is to be queen, but she is also stuck tending to a crazy old tyrant for the rest of her days. She will not leave him, no matter how sick he becomes. Does she stay because she loves him as meat loves salt? Or does she stay because he has now promised her the kingdom? It is hard for her to tell the difference.
E. Lockhart (We Were Liars)
A tear slipped from eye, as I stood helpless beside Kiran. “They have done nothing wrong, except fight for the freedom you have stolen from them, from all of us!” I shouted back, unable to stay silent when my friends stood at his mercy. “I give you freedom, the freedom to live your life as you please,” Lucan challenged, tilting his chin with pride and sincerity. “I ask nothing of you, except for your loyalty. I am the king, it is the least of what I deserve,” Lucan turned to address the kingdom, his argument ringing through the air. “Then why is it only your bloodline that is allowed immortality?” I argued, taking a step forward. “Why do the rest of our people suffer from the separation of races? Why are the Shape-shifters exiled by penalty of death? What have they done? What is their crime? Are you afraid to share true immortality? Are you so scared of a people that realize they don’t need a king?” I turned to face the crowd too, hoping to empower them with my words.
Rachel Higginson (Endless Magic (Star-Crossed, #4))
Quelle bouillie, quelle bouillie ! Il faut mettre de l'ordre dans ma tête. Depuis qu'ils m'ont coupé la langue, une autre langue, je ne sais pas, marche sans arrêt dans mon crâne, quelque chose parle, ou quel-qu'un, qui se tait soudain et puis tout recommence ô j'entends trop de choses que je ne dis pourtant pas, quelle bouillie, et si j'ouvre la bou-che, c'est comme un bruit de cailloux remués. De l'ordre, un ordre, dit la langue, et elle parle d'autre chose en même temps, oui j'ai toujours désiré l'ordre !!
Albert Camus (Exile and the Kingdom)
Los hombres que comparten los mismos dormitorios, ya sean soldados o prisioneros, contraen un lazo extraño como si, al quitarse las armaduras con la ropa, se hermanaran cada noche, por encima de sus diferencias, en la vieja comunidad del sueño y del cansancio
Albert Camus (Exile and the Kingdom)
Не знаеше, знаеше само, че Марсел се нуждае от нея, а тя се нуждае от неговата нужда, че с нея живее денем и нощем, особено нощем, когато той не искаше да бъде сам, да остарява и да умира, и на лицето му се появяваше заинатеното изражение, което понякога разпознаваше и върху други мъжки лица - единственото общо наглед у тези луди, прикриващи се под маската на разума, докато не ги сграбчи изстъплението и не ги захвърли към някое женско тяло, за да заровят отчаяно и без желание в него уплахата си от самотата и нощта.
Albert Camus (Exile and the Kingdom)
They won’t tell you fairy tales of how girls can be dangerous and still win. They will only tell you stories where girls are sweet and kind and reject all sin. I guess to them it’s a terrifying thought, a red riding hood who knew exactly what she was doing when she invited the wild in.
S.B. Nova (A Kingdom of Exiles (Outcast #1))
il n'y a pas de justes mais des maîtres méchants qui font ré-gner la vérité implacable. Oui, le fétiche seul a la puissance, il est le dieu unique de ce monde, la haine est son commandement, la source de toute vie, l'eau fraîche, fraîche comme la menthe qui glace la bouche et brûle l'estomac.
Albert Camus (Exile and the Kingdom)
There’s everything to find, but you need to learn to see it; otherwise, no matter how many times your friends praise you, or how many lovers show you affection …” Green eyes fluttered to my lip. I forgot my own name. “… you’ll never believe them. And all the compliments in the world won’t mean a damned thing.
S.B. Nova (A Kingdom of Exiles (Outcast #1))
No breath, no sound, except at times the muffled cracking of stones being reduced to sand and cold, came to disturb the solitude that surrounded Janine. After a moment, however, it seemed to her that a king of slow gyration was sweeping the sky above her. In the depths of the dry, cold night thousands of stars were formed unceasingly and their sparkling icicles, no sooner detached, began to slip imperceptibly towards the horizon. Janine could not tear herself away from the contemplation of these shifting fires. She turned with them, and the same stationary progression reunited her little by little with her deepest being, where cold and desire now collided. Before her, the stars were falling one by one, then extinguishing themselves in the stones of the desert, and each time Janine opened a little more to the night. She was breathing deeply, she forgot the cold, the weight of beings, the insane or static life, the long anguish of living and dying.
Albert Camus (Exile and the Kingdom)
our gospel is not heard as somewhat threatening to the one percent who are most privileged by the current arrangement of things, we may want to question if our evangelistic news is really gospel. If our gospel is not especially good news to the poor, Jesus and his apostles would not recognize it as the gospel of the kingdom they proclaimed.
Brian Zahnd (Postcards from Babylon: The Church In American Exile)
Dans les épaisseurs de la nuit sèche et froide, des milliers d'étoiles se formaient sans trêve et leurs glaçons étincelants, aussitôt détachés, commençaient de glisser insensiblement vers l'horizon. Janine ne pouvait s'arracher à la contemplation de ces feux à la dérive. Elle tournait avec eux et le même cheminement immobile la réunissait peu à peu à son être le plus profond, où le froid et le désir maintenant se combattaient. Devant elle, les étoiles tombaient, une à une, puis s'éteignaient parmi les pierres du désert, et à chaque fois Janine s'ouvrait un peu plus à la nuit. Elle respirait, elle oubliait le froid, le poids des êtres, la vie démente ou figée, la longue angoisse de vivre et de mourir.
Albert Camus (Exile and the Kingdom)
Pray, pray always: Prayer and adoration are your breath. If your breathing stops a moment, your life will end. The soul in its exile longs for its kingdom beyond space – Why does its animal half feed so long in fields of death? Your essential soul is noble; how long will you look in darkness? You are the royal eagle: Listen, the King is whistling for you
The British and American governments were reluctant to crack down on these exiled centers of opposition Saudi politics. Some of the exiles embraced the language of democracy. It was an article of faith in Washington and London during the early 1990s that a little outside pressure, even if it came from Islamists, might help open up the Saudi kingdom to new voices, creating healthier and more stable politics in the long run.12
Steve Coll (Ghost Wars: The Secret History of the CIA, Afghanistan & Bin Laden from the Soviet Invasion to September 10, 2001)
If you are to shape your world in following Christ, you are called, prayerfully, to discern where in your discipline the human project is showing signs of exile and humbly and boldly to act symbolically in ways that declare that the powers have been defeated, that the kingdom has come in Jesus the Jewish Messiah, that the new way of being human has been unveiled, and to be prepared to tell the story that explains what these symbols are all about. And in all this you are to declare, in symbol and practice, in story and articulate answers to questions, that Jesus is Lord and Caesar is not; that Jesus is Lord and Marx, Freud and Caesar is not; that Jesus is Lord and neither modernity nor postmodernity is. When Paul spoke of the gospel, he was not talking primarily about a system of salvation but about the announcement, in symbol and word, that Jesus is the true Lord of the world, the true light of the world.
N.T. Wright (The Challenge of Easter)
The first precondition of being called a spiritual leader is to perceive and feel the falsehood that is prevailing in society, and then to dedicate one’s life to a struggle against that falsehood. If one tolerates the falsehood and resigns oneself to it, one can never become a prophet. If one cannot rise above material life, one cannot even become a citizen in the Kingdom of the Spirit, far less a leader of others. —Vladimir Solovyov in his eulogy of Fyodor Dostoevsky, 1881
Brian Zahnd (Postcards from Babylon: The Church In American Exile)
For as to what we have heard you affirm, that there are other kingdoms and states in the world inhabited by human creatures as large as yourself, our philosophers are in much doubt, and would rather conjecture that you dropped from the moon, or one of the stars; because it is certain, that a hundred mortals of your bulk would in a short time destroy all the fruits and cattle of his majesty’s dominions: besides, our histories of six thousand moons make no mention of any other regions than the two great empires of Lilliput and Blefuscu. Which two mighty powers have, as I was going to tell you, been engaged in a most obstinate war for six-and-thirty moons past. It began upon the following occasion. It is allowed on all hands, that the primitive way of breaking eggs, before we eat them, was upon the larger end; but his present majesty’s grandfather, while he was a boy, going to eat an egg, and breaking it according to the ancient practice, happened to cut one of his fingers. Whereupon the emperor his father published an edict, commanding all his subjects, upon great penalties, to break the smaller end of their eggs. The people so highly resented this law, that our histories tell us, there have been six rebellions raised on that account; wherein one emperor lost his life, and another his crown. These civil commotions were constantly fomented by the monarchs of Blefuscu; and when they were quelled, the exiles always fled for refuge to that empire. It is computed that eleven thousand persons have at several times suffered death, rather than submit to break their eggs at the smaller end. Many hundred large volumes have been published upon this controversy: but the books of the Big-endians have been long forbidden, and the whole party rendered incapable by law of holding employments. During the course of these troubles, the emperors of Blefusca did frequently expostulate by their ambassadors, accusing us of making a schism in religion, by offending against a fundamental doctrine of our great prophet Lustrog, in the fifty-fourth chapter of the Blundecral (which is their Alcoran). This, however, is thought to be a mere strain upon the text; for the words are these: ‘that all true believers break their eggs at the convenient end.’ And which is the convenient end, seems, in my humble opinion to be left to every man’s conscience, or at least in the power of the chief magistrate to determine.
Jonathan Swift (Gulliver's Travels)
This brings us to a further aspect of the doctrine of Tikkun, which is also the most important for the system of practical theosophy. The process in which God conceives, brings forth and develops himself does not reach its final conclusion in God. Certain parts of the process of restitution are allotted to man. Not all the lights which are held in captivity by the powers of darkness are set free by their own efforts; it is man who adds the final touch to the divine countenance; it is he who completes the enthronement of God, the king and the mystical Creator of all things, in His own Kingdom of Heaven; it is he who perfects the maker of all things! In certain spheres of being, divine and human existence are intertwined. The intrinsic, extramundane process of Tikkun, symbolically described as the birth of God's personality, corresponds to the process of mundane history. The historical process and its innermost soul, the religious act of the Jew, prepare the way for the final restitution of all scattered and exiled lights and sparks.
Gershom Scholem (Major Trends in Jewish Mysticism)
After Independence, Uganda -- A European artefact -- was still forming as a country rather than a kingdom in the minds of ordinary Gandas. They were lulled by the fact that Kabaka Muteesa II was made president of the new Uganda. Nonetheless most of them felt that 'Uganda' should remain a kingdom for the Ganda under their kabaka so that things would go back to the way things were before the Europeans came. Uganda was a patchwork of fifty or so tribes. The Ganda did not want it. The union of tribes brought no apparent advantage to them apart from a deluge of immigrants from wherever, coming to Kampala to take their land. Meanwhile, the other fifty or so tribes looked on flabbergasted as the British drew borders and told them that they were now Ugandans. Their histories, cultures and identities were overwritten by the mispronounced name of an insufferably haughty tribe propped above them. But to the Ganda, the reality of Uganda as opposed to Buganda only sank in when, after independence, Obote overran the kabakas lubiri with tanks, exiling Muteesa and banning all kingdoms. The desecration of their kingdom by foreigners paralyzed the Ganda for decades.
Jennifer Nansubuga Makumbi
The city of man requires idolatry. All must bow before the symbol of its total claim. Religion is tolerated when it supports the claims of the state, party, the institutional hierarchy. But those who say, "We must obey God rather than men" are always condemned as traitors or exiled as aliens. Yet the calling of Christ's kingdom no only separates a man from the world, it also sends him to the world. In this time of the kingdom we are pilgrims, for the mountain of Christ's rule is the heavenly Zion; but in the task of the kingdom we are ambassadors, for we have been sent by the King to proclaim his terms of peace to his rebellious realm.
Edmund P. Clowney (Called to the Ministry)
For the first three hundred years of the church any suggestion that the aims of the kingdom of Christ could be served by corrupt Caesars would have been viewed as ludicrous or even demonic. The early Christians knew that the ways of Jesus and the ways of Caesar are forever incompatible. One is Christ; the other is anti-Christ. Though Christians prayed for Caesar to behave benignly, they always knew that Caesar was more likely to behave beastly. Empire is always bloody in tooth and claw. Christians never thought Caesar was capable of carrying out the work of Christ. Caesar advances the interests of the principalities and powers by wounding and killing the weak. Christ advances his kingdom by being a lamb wounded and killed. Peter could never have imagined a day when Christians would clamor over who should hold Caesar’s bloody sword.
Brian Zahnd (Postcards from Babylon: The Church In American Exile)
Moreover, seeing ourselves as a majority led at times to both a theological downgrade and a counter-productive public stance. The application of the promises to Israel to the United States of America, for example, caused many to miss, as we will see in the next chapter, the meaning of the kingdom of God, and thus to bypass Jesus Christ himself. The idea of America as a Christian nation is able to get “Amens” in the churches only as long as the churches believe America is, at least in some ways, with us and not against us. But what happens when the cultural climate starts to shift in obvious ways? If the church believes the United States is a sort of new Israel, then we become frantic when we see ourselves “losing America.” We then start to speak in gloomy terms of America as, at best, Babylon, a place of hopeless exile, or, at worst, Gomorrah, slouching toward the judgment of God.
Russell D. Moore (Onward: Engaging the Culture without Losing the Gospel)
No breath, no sound, except at times the muffled cracking of stones being reduced to sand and cold, came to disturb the solitude that surrounded Janine. After a moment, however, it seemed to her that a kind of slow gyration was sweeping the sky above her. In the depths of the dry, cold night thousands of stars were formed unceasingly and their sparkling icicles, no sooner detached, began to slip imperceptibly towards the horizon. Janine could not tear herself away from the contemplation of these shifting fires. She turned with them, and the same stationary progression reunited her little by little with her deepest being, where cold and desire now collided. Before her, the stars were falling one by one, then extinguishing themselves in the stones of the desert, and each time Janine opened a little more to the night. She was breathing deeply, she forgot the cold, the weight of beings, the insane or static life, the long anguish of living and dying.
Albert Camus (Exile and the Kingdom)
It is not the nobility of rebellion that illuminates the world today, but nihilism. And it is the consequences of nihilism that we must retrace, without losing sight of the truth innate in its origins. Even if God existed, Ivan would never surrender to Him in the face of the injustice done to man. But a longer contemplation of this injustice, a more bitter approach, transformed the "even if you exist" into "you do not deserve to exist," therefore "you do not exist." The victims have found in their own innocence the justification for the final crime. Convinced of their condemnation and without hope of immortality, they decided to murder God. If it is false to say that from that day began the tragedy of contemporary man, neither is it true to say that there was where it ended. On the contrary, this attempt indicates the highest point in a drama that began with the end of the ancient world and of which the final words have not yet been spoken. From this moment, man decides to exclude himself from grace and to live by his own means. Progress, from the time of Sade up to the present day, has consisted in gradually enlarging the stronghold where, according to his own rules, man without God brutally wields power. In defiance of the divinity, the frontiers of this stronghold have been gradually extended, to the point of making the entire universe into a fortress erected against the fallen and exiled deity. Man, at the culmination of his rebellion, incarcerated himself; from Sade's lurid castle to the concentration camps, man's greatest liberty consisted only in building the prison of his crimes. But the state of siege gradually spreads, the demand for freedom wants to embrace all mankind. Then the only kingdom that is opposed to the kingdom of grace must be founded —namely, the kingdom of justice—and the human community must be reunited among the debris of the fallen City of God. To kill God and to build a Church are the constant and contradictory purpose of rebellion. Absolute freedom finally becomes a prison of absolute duties, a collective asceticism, a story to be brought to an end. The nineteenth century, which is the century of rebellion, thus merges into the twentieth, the century of justice and ethics, in which everyone indulges in self-recrimination.
Albert Camus (The Rebel)
On reading a translated copy of the covenant, Philip V was horrified. The Muslim ruler of Jerusalem, through his emissary, the viceroy of Islamic Granada, was extending to the Jewish people the hand of eternal peace and friendship. The gesture was occasioned by the recent discovery of the lost ark of the Old Testament and the stone tablets upon which God had etched the Law with His finger. Both were found in perfect condition in a ditch in the Sinai Desert and had awoken in the Muslims, who discovered them, a desire to be circumcised, convert to Judaism, and return the Holy Land to the Jews. However, since this would leave millions of Palestinian Muslims homeless, the King of Jerusalem wanted the Jews to give him France in return. The guilty homeowner Bananias told French authorities that after the Muslim offer, the Jews of France concocted the well-poisoning plot and hired the lepers to carry it out. After reading the translation and several corroborating documents, including a highly incriminating letter from the Muslim King of Tunisia, Philip ordered all Jews in France arrested for “complicity . . . to bring about the death of the people and the subjects of the kingdom.” Two years later, any Jewish survivors of the royal terror were exiled from the country.   The
John Kelly (The Great Mortality: An Intimate History of the Black Death, the Most Devastating Plague of All Time)
The first time I saw your father, I’d just come home from the hunt. The forests of Calydon are thick with game, but the deer are so clever that it was the first time I’d managed to bring one down. I was so proud of what I’d done that I insisted on carrying the buck into the throne room myself and dropped it at my father’s feet before I noticed we had a guest.” She smiled at the memory. “I’ll bet Father thought you were Artemis herself,” I said. That made my mother laugh. “Not Artemis. You know how he feels about her. But he did say he mistook me for one of her huntress nymphs. That was just before he told me he had to marry me or die.” I made a face. “Father said that?” “Men say many things when they want to win a woman. Whether or not they mean what they say…” She shrugged. “Your father meant it. Poor soul, it seemed like he would die, because none of my father’s advisers thought I should marry him. Tyndareus came to Calydon as a landless exile; his brother had stolen his kingdom.” The story of Father’s early trouble and final triumph was so well known that the palace stones could tell it. “Did you come to Sparta to marry him after he won back his crown?” I asked. “Or did he have to go back to Calydon for you?” “Are you asking because you want to know, or because you want to distract me from what we need to talk about?
Esther M. Friesner (Nobody's Princess (Nobody's Princess, #1))
O Come, O Come, Emmanuel “T hey shall call his name Immanuel” (which means, God with us)” (Matthew 1:23 ESV). This is perhaps our oldest Christmas carol. Historians say its roots go back to the 8th century. In its earliest form, it was a “plain song” or a chant and the monks sang it a cappella. It was sung or chanted in Latin during the seven days leading up to Christmas. Translated into English by John Mason Neale in 1851, we sing it to the tune “Veni, Emmanuel,” a 15th-century melody. Many churches sing it early in the Advent season because of its plaintive tone of expectant waiting. Traditionally Advent centers on the Old Testament preparation for the coming of the Messiah who will establish his kingdom on the earth. When the words form a prayer that Christ will come and “ransom captive Israel,” we ought to remember the long years of Babylonian captivity. Each verse of this carol features a different Old Testament name or title of the coming Messiah: “O come, O come, Emmanuel.” “O come, Thou Wisdom from on high.” “O come, Thou Rod of Jesse.” “O come, Thou Day-spring.” “O come, Thou Key of David.” “O come, Thou Lord of Might.” “O come, Desire of Nations.” This carol assumes a high level of biblical literacy. That fact might argue against singing it today because so many churchgoers don’t have any idea what “Day-spring” means or they think Jesse refers to a wrestler or maybe to a reality TV star. But that argument works both ways. We ought to sing this carol and we ought to use it as a teaching tool. Sing it—and explain it! We can see the Jewish roots of this carol in the refrain: Rejoice! Rejoice! Emmanuel Shall come to thee, O Israel. But Israel’s Messiah is also our Savior and Lord. What Israel was waiting for turns out to be the long-expected Jesus. So this carol rightly belongs to us as well. The first verse suggests the longing of the Jewish people waiting for Messiah to come: O come, O come, Emmanuel And ransom captive Israel That mourns in lonely exile here Until the Son of God appears The second verse pictures Christ redeeming us from hell and death: O come, Thou Rod of Jesse, free Thine own from Satan’s tyranny From depths of Hell Thy people save And give them victory o’er the grave This verse reminds us only Christ can take us home to heaven: O come, Thou Key of David, come, And open wide our heavenly home; Make safe the way that leads on high, And close the path to misery. Rejoice! Rejoice! Emmanuel Shall come to thee, O Israel. Let’s listen as Selah captures the Jewish flavor of this carol. Lord, we pray today for all those lost in the darkness of sin. We pray for those who feel there is no hope. May the light of Jesus shine in their hearts today. Amen.
Ray Pritchard (Joy to the World! An Advent Devotional Journey through the Songs of Christmas)
So let us not talk falsely now, the hour is getting late. Let’s remember again the radical profession that we Christians make. We confess that Jesus is the world’s true king. We confess that Jesus is Lord...right now. The rightful ruler of the world is not some ancient Caesar, not some contemporary Commander in Chief, but Jesus Christ! Jesus is not going to be king someday, Jesus is King of Kings right now! Christ was crowned on the cross and God vindicated him as the world’s true king by raising him from the dead. This is what Christians confess, believe, and seek to live. We have no king but Jesus. And our king has nothing to do with violent power. Our king has no use for nuclear weapons. Why? Because you can’t love your neighbor with hydrogen bombs. Our king said his kingdom does not come from the world of war, which is why his servants do not fight. Jesus told Pontius Pilate, “My kingdom is not from this world. If my kingdom were from this world, my servants would be fighting.”[9] The kingdom from heaven that Jesus brings into the world does not come riding an M1 Abrams tank. In the kingdom of the Prince of Peace, we study war no more, we turn swords into plowshares and spears into pruning hooks, we turn tanks into tractors and missile silos into grain silos. Our task is not to turn the world into a battlefield, our task is to turn the world into a garden. Our goal is not Armageddon, our goal is New Jerusalem. We’re marching to Zion, the beautiful city of God. Of course Governor Pilate doesn’t believe any of this.
Brian Zahnd (Postcards from Babylon: The Church In American Exile)
Jesus, then, went to Jerusalem not just to preach, but to die. Schweitzer was right: Jesus believed that the messianic woes were about to burst upon Israel, and that he had to take them upon himself, solo. In the Temple and the upper room, Jesus deliberately enacted two symbols, which encapsulated his whole work and agenda. The first symbol said: the present system is corrupt and recalcitrant. It is ripe for judgment. But Jesus is the Messiah, the one through whom YHWH, the God of all the world, will save Israel and thereby the world. And the second symbol said: this is how the true exodus will come about. This is how evil will be defeated. This is how sins will be forgiven. Jesus knew—he must have known—that these actions, and the words which accompanied and explained them, were very likely to get him put on trial as a false prophet leading Israel astray, and as a would-be Messiah; and that such a trial, unless he convinced the court otherwise, would inevitably result in his being handed over to the Romans and executed as a (failed) revolutionary king. This did not, actually, take a great deal of “supernatural” insight, any more than it took much more than ordinary common sense to predict that, if Israel continued to attempt rebellion against Rome, Rome would eventually do to her as a nation what she was now going to do to this strange would-be Messiah. But at the heart of Jesus’ symbolic actions, and his retelling of Israel’s story, there was a great deal more than political pragmatism, revolutionary daring, or the desire for a martyr’s glory. There was a deeply theological analysis of Israel, the world, and his own role in relation to both. There was a deep sense of vocation and trust in Israel’s god, whom he believed of course to be God. There was the unshakable belief—Gethsemane seems nearly to have shaken it, but Jesus seems to have construed that, too, as part of the point, part of the battle—that if he went this route, if he fought this battle, the long night of Israel’s exile would be over at last, and the new day for Israel and the world really would dawn once and for all. He himself would be vindicated (of course; all martyrs believed that); and Israel’s destiny, to save the world, would thereby be accomplished. Not only would he create a breathing space for his followers and any who would join them, by drawing on to himself for a moment the wrath of Rome and letting them escape; if he was defeating the real enemy, he was doing so on behalf of the whole world. The servant-vocation, to be the light of the world, would come true in him, and thence in the followers who would regroup after his vindication. The death of the shepherd would result in YHWH becoming king of all the earth. The vindication of the “son of man” would see the once-for-all defeat of evil, the rescue of the true Israel, and the establishment of a worldwide kingdom. Jesus therefore took up his own cross. He had come to see it, too, in deeply symbolic terms: symbolic, now, not merely of Roman oppression, but of the way of love and peace which he had commended so vigorously, the way of defeat which he had announced as the way of victory. Unlike his actions in the Temple and the upper room, the cross was a symbol not of praxis but of passivity, not of action but of passion. It was to become the symbol of victory, but not of the victory of Caesar, nor of those who would oppose Caesar with Caesar’s methods. It was to become the symbol, because it would be the means, of the victory of God.14
N.T. Wright (The Challenge of Jesus)
This extended reflection on the Scriptures’ uses of “gospel” allows us to now offer a provisional definition. It must remain provisional until we explore the other part of our definitions discussion, the related question of the Gospels’ genre. But for now we can observe that the New Testament authors, building especially on the Isaianic vision, define the “gospel” as Jesus’s effecting the long-awaited return of God himself as King, in the power of the Spirit bringing his people back from exile and into the true promised land of a new creation, forgiving their sins,[42] and fulfilling all the promises of God and the hopes of his people. This Isaianic vision is itself based on God’s work at the exodus, which the prophets take up and reappropriate to describe God’s future work.[43] Because of this vision, described as the proclamation of good news, the apostles call their kerygma “gospel,” and it is why the evangelists likewise describe the work of Jesus and the narratives about him as euangelion. In this there is univocality; Paul and the Gospel writers all understand their message to be one of God’s reign coming in the person of Jesus through the power of the Spirit.[44] The “gospel,” whether in oral or written form, is the message of God’s comprehensively restorative kingdom.
Jonathan T. Pennington (Reading the Gospels Wisely: A Narrative and Theological Introduction)
Dans la chambre où, depuis un an, il dormait seul, cette présence le gênait. Mais elle le gênait aussi parce qu'elle lui imposait une sorte de fraternité qu'il refusait dans les circonstances présentes et qu'il connaissait bien : les hommes, qui partagent les mêmes chambres, soldats ou prisonniers, contractent un lien étrange comme si, leurs armures quittées avec les vêtements, ils se rejoignaient chaque soir, par-dessus leur différences, dans la vieille communauté du songe et de la fatigue. Mais Daru se secouait, il n'aimait pas ces bêtises, il fallait dormir.
Albert Camus (Exile and the Kingdom)
The kingdom of God is built on all that the kingdom of Satan is opposed to. Instead of rivalry, there is to be love. Instead of accusation, there is to be advocacy. Instead of violence, there is to be peace. Instead of domination, there is to be liberation. Instead of maintaining the vicious cycle of beastly empire, Jesus comes to establish the humane kingdom come from heaven. This is the gospel! The demonic is all that is negation, pro-death, and anti-human. Jesus brings all that is flourishing, life-affirming, and truly pro-life.
Brian Zahnd (Postcards from Babylon: The Church In American Exile)
We should notice how remarkable it is that so many of the central characters in the story of the New Testament are arrested. John the Baptist, Jesus, all of the twelve disciples, Paul and his companions, John of Patmos—they all end up in jail at some point. We even have a genre of the New Testament known as “the prison epistles.”  This should alert us to the truth that the gospel is uncomfortably political. The gospel of the kingdom is not partisan—it will not serve the partisan interests of a particular political party—but it is intensely political. It’s political because it poses a direct challenge to the principalities and powers and the way the world is arranged. What Herod and the rest of the ruling elite got right about the message of John the Baptist and Jesus of Nazareth was that it carried enormous political implications—political implications that motivated them to attack the kingdom of heaven.
Brian Zahnd (Postcards from Babylon: The Church In American Exile)
So let us recover our courage. Let us dare to live a risky Christianity. Let us dare to be a counterculture pushing back against the falseness prevailing in society. Let us risk being ridiculed, mocked, or worse. Let us not play it safe. Jesus never promised us safety. Jesus promised us abundant life, eternal life, true life—but Jesus never promised us a safe life. In my time of dying I doubt I’ll find any comfort in having played it safe, but I will find comfort in being able to honestly say that I chose a risky live for the sake of the kingdom of Christ. If you feel the falseness prevailing in society, then reject the falseness by risking everything on the gamble that what the Gospels say about Jesus Christ is true.
Brian Zahnd (Postcards from Babylon: The Church In American Exile)
To a religious movement the present is a place of exile, a vale of tears leading to the heavenly kingdom; to a social revolution it is a mean way station on the road to Utopia; to a nationalist movement it is an ignoble episode preceding the final triumph.
Eric Hoffer (The True Believer: Thoughts on the Nature of Mass Movements)
The Jesus of the Gospels is far more suited for an F.B.I. Wanted poster than for being the poster child of American values. While the historical Jesus certainly wasn’t a hippie, he was obviously dangerous and subversive. After all, Rome didn’t crucify people for extolling civic virtues and pledging allegiance to the empire. In announcing and enacting the kingdom of God, Jesus was countercultural and counter-imperial. This is why Jesus was crucified. His crime was claiming to be a king who had not been installed by Caesar.
Brian Zahnd (Postcards from Babylon: The Church In American Exile)
135 years later, in 586 BCE, the Babylonians conquered Judea, the southern kingdom. They destroyed the Temple in Jerusalem and forced thousands of Jews into exile in Babylonia. These Judean Jews did not disappear from history.
Phyllis Goldstein (A Convenient Hatred: The History of Antisemitism)
This theme is central to the gospel: our future hope is for that day when the kingdoms of this world have become the kingdom of our Lord;13 when God brings all things into subjection under Christ’s feet;14 when the earth is flooded with the glorious presence of God as the waters cover the sea;15 when creation is delivered from its groaning under the weight of sin into the glorious freedom of the righteous reign of God.16 God’s purpose is not to get us out of earth and into heaven; it’s to reconcile heaven and earth. God has given Jesus authority, as his resurrected King, to establish this kingdom reality on earth as it is in heaven. Upon his resurrection, Jesus declares: “All authority in heaven and on earth has been given to me.”17 God’s reason for giving Jesus this authority is, in the words of Paul, to “bring all things in heaven and on earth together under one head, even Christ.”18 In Christ, God’s purpose is to reunite that which sin has torn asunder, to thread the ripped fabric of creation back together again. Jesus’ resurrection brings the earth back from exile into the glorious, heavenly presence of God. Jesus reconciles heaven and earth.
Joshua Ryan Butler (The Skeletons in God's Closet: The Mercy of Hell, the Surprise of Judgment, the Hope of Holy War)
In trying to understand the death of churches, several possible explanations come to mind, some much less convincing to modern ears than others. Throughout Christian history, observers seeking to understand catastrophe have turned to the Bible. They have looked in particular at the many cases in the Old Testament in which Israelite kingdoms fell to massacre and exile, leaving only a tiny righteous remnant as the basis for later building. These disasters are generally explained in terms of the failings of those societies, their refusal to obey divine laws, especially to enforce strict monotheism.
Philip Jenkins (The Lost History of Christianity)
wishing I’d thought twice before flirting with a harbinger of death.
Maxym M. Martineau (Kingdom of Exiles)
I entered the realm and was followed by the warm laughter of my assassins. I’d never loved a sound more.
Maxym M. Martineau (Kingdom of Exiles)
So when the disciples were baptized with the Spirit at Pentecost and began to speak in foreign tongues, that was the fulfillment of God’s pouring out of his Spirit (Acts 2:16-17). But it was also the beginning of the regathering of Jews because “there were dwelling in Jerusalem Jews, devout men from every nation under heaven” (Acts 2:5). The list of nations that is described (Acts 2:9-11) just happens to be a representative sampling of the seventy nations of Genesis 10, the very nations that were allotted as an inheritance to the Watchers. But those seventy nations were also “all the nations” to which the Jews were scattered (Amos 9:9). And the scattering of the tribes of Israel was described as being swallowed up by the nations (Hosea 8:8). In other words, the tribes of Israel had become so intermingled with the Gentile nations that for Diaspora Jews to return to Jerusalem and follow Messiah constituted the nations being drawn into the new covenant kingdom of God. According to the apostle Luke, Pentecost of AD 30 was not only the ingathering of the tribes of Israel, it was the beginning of the inheritance of the Gentile nations. Pentecost, AD 30, was the beginning of regathering the scattered Jews AND the reclamation of the divided nations. Pentecost was the undoing of both Exile and Babel.
Brian Godawa (Psalm 82: The Divine Council of the Gods, the Judgment of the Watchers and the Inheritance of the Nations)
Queen or no queen, I have a royal destiny. […] no matter what I look like, where I live, or how much I have now, I am a princess. I am a daughter of the King of Kings! That’s true of every one of us who belong to God. We are daughters of the King, born ‘for such a time as this.’ From where we sit, ‘this’ might look like a palace or the inside of a harem or a drab place of exile. Born born for ‘this’ doesn’t mean ‘this’ is our ultimate end. It means we’re uniquely positioned with our particular gifts, experiences, abilities, and limitations to do something further God’s kingdom here—in this place, at this time, and among these people.
Sarah Christmyer (Becoming Women of the Word: How to Answer God's Call with Purpose and Joy)
Jesus was challenging his contemporaries to live as the new covenant people, the returned-from-exile people, the people whose hearts were renewed by the word and work of the living God. Call Jesus a “social prophet” if you will; but his social prophecy grew directly out of his sense of what time it was. His critique of, and warning to, his contemporaries, and his challenge to a different way of being Israel, were based on his firm belief that he was charged by Israel’s God with inaugurating the kingdom.
Marcus J. Borg (The Meaning of Jesus (Plus))
This picture, I believe, makes very good sense historically. Jesus’ critique of his contemporaries was critique from within; his summons was not to abandon Judaism and try something else, but to become the true, returned-from-exile people of the one true God. He aimed to be the means of God’s reconstitution of Israel. He would call into being the true, returned-from-exile Israel. He would challenge, and deal with, the evil that had infected Israel itself. He would be the means of Israel’s God returning to Zion. He was, in short, announcing the kingdom of God: not the simple revolutionary message of the hard-liners, but the doubly revolutionary message of a kingdom that would overturn all other agendas, including the revolutionary one. He was a prophet, announcing and inaugurating the kingdom, summoning followers, warning of disaster, promising vindication, clashing symbolically with other agendas, implicitly claiming messiahship, and anticipating a showdown. He was, in other words, a thoroughly credible first-century Jew.
Marcus J. Borg (The Meaning of Jesus (Plus))
5. Rapunzel is raised by an evil enchantress to punish her parents for a. exiling the enchantress from their kingdom b. stealing some plants from the enchantress’s garden c. having the fairest daughter in all the land d. not taking their daughter to get a haircut when she clearly needs one
Michael Buckley (The Fairy-Tale Detectives (The Sisters Grimm, #1))
and paused before the mirror to apply a light go of cosmetics. Dark bags had started to form beneath my eyes. A by-product of stress, no doubt. I didn’t want to advertise that weakness, though, so I packed on some powder and called it good
Maxym M. Martineau (Kingdom of Exiles)
The Jews kidnap and crucify Christian children. Jews buy Christian children to circumcise and convert them. They steal and desecrate the host. Giordano claimed that after one incident involving desecration of the host by Jews, he witnessed the boy Jesus miraculously appear on the scene and rally the local Christian population to slaughter twenty-four thousand Jews in punishment for their evil deed. He claimed that Jews abused drawings and carvings of Jesus. One tortured icon, he asserted, responded with real blood, causing forty thousand Jews to convert.20 Another Franciscan, Pedro Olligoyen, instigated a massacre of the Jews of Estella, in the Spanish kingdom of Navarre, in 1308. He led a mob to burn down the entire aljama and kill most of the resident Jews.
Jeffrey Gorsky (Exiles in Sepharad: The Jewish Millennium in Spain)
Kiernan, on the other hand, was the cherished daughter of Maximus Everard, a leader of people and ruler of a kingdom. He was the King of Men. By his own law, King Maximus had no choice but to send his daughter to exile when she was twelve years old and her shifting was exposed.
Valerie Zambito (An Oath of the Blood (Island Shifters, #1))
The Old Testament is characterized by the affirmation of God’s sovereign kingship. God is sovereign as Creator and Sustainer of the earth and all that dwell therein; as Judge; as Redeemer of Israel; and in relation to all nations and peoples. Yet the created turned against their Creator. The earth reels under the consequences of human rebellion. Human life is characterized by violence, injustice, unrighteousness and misery. Israel itself was shattered by cataclysmic wars, most notably the war with Babylon that destroyed Jerusalem and its temple, displaced the royal family and ended in the exile of her leading citizens, forcing Israel into a seemingly endless period of occupation at the hands of pagan armies—in Jesus’ time, the Roman legions. Thus the later Prophets are redolent with a deep yearning for salvation, in the deepest and most holistic sense of that word. In Isaiah, it is based on God’s forgiveness, and it is eternal. It includes deliverance from oppression and injustice, from guilt and death, from war and slavery and imprisonment and exile. It includes peace and justice and forgiveness. The promise is that salvation is coming—for Israel and ultimately for the world, for societies, for families and for individuals. This is where the hope of a Messiah is located in the Hebrew Scriptures. The Old Testament hope of salvation is not merely for an eternal salvation in which our disembodied souls are snatched from this vale of tears. Nor is it merely for physical justice while fellowship with the presence of God’s Holy Spirit is ignored. To the extent that Christians adopt any kind of body/soul, earth/heaven dualism we simply do not understand the message of Scripture—or of Jesus. God’s salvation is the kingdom of God, and it means that—at last—God has acted to deliver humanity and now reigns over all of life, and is present to and with us, and will be in the future. The New Testament will bring a greater emphasis on eternal life, but it will not negate the holistic message of deliverance. The only possible response to this good news is great joy!
Glen H. Stassen (Kingdom Ethics: Following Jesus in Contemporary Context)
the evangelists have also explained how this “forgiveness of sins,” this “return from exile,” comes about. It comes about because the one will stand in for the many. It comes about because Jesus dies, innocently, bearing the punishment that he himself had marked out for his fellow Jews as a whole. It comes about because from the beginning Jesus was redefining the nature of the kingdom with regard to radical self-giving and self-denial, and it looks as though that was never simply an ethical demand but, at its heart, a personal vocation. It comes about because throughout his public career Jesus was redefining power itself, and his violent death was the ultimate demonstration-in-practice of that redefinition. These
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
For the first time it strikes me that it must be hard to spend your life in exile and finally win your kingdom by a thread, by the action of a turncoat in battle, and to know that most of the country does not celebrate your luck, and the woman that you have to marry is in love with someone else: your dead enemy and the rightful king. I have been thinking of him as triumphant; but here I see a man burdened by an odd twist of fate, coming to victory by a sneaking disloyalty, on a hot day in August, uncertain even now, if God is with him.
Philippa Gregory (The White Princess (The Plantagenet and Tudor Novels, #5; Cousins War #5))
I am Prince Jason of Iolkos, and my business here is with your king.” “Iolkos?” The lead spearman repeated the name in a way that showed he’d never heard of it. “What would my lord Aetes have to do with Iolkos, wherever that is? If that’s your only claim to an audience with the king--” Argus made an impatient noise. “Since when does Lord Aetes need the likes of you to decide who he’ll want to see? Or has his kingdom become so poor that he can no longer afford a little bread and salt for his own kin?” The spearman goggled at Argus. “Are you claiming kinship to Lord Aetes, old man?” “I look older than I am, fool, just as you’ll look the worse for wear when my grandfather finds out you insulted me. I’m Argus, son of Phrixus and the royal lady Nera, Lord Aetes’ eldest daughter by his chief wife. Do you recognize my name, or were you whelped yesterday, pup?” The spearman’s mouth flattened. “You were banished.” “So I was. Yet here I am. Now use the mind the gods gave you. Ask yourself why any sane man would risk his life by defying an order of exile. What could be so crucial that I’d be willing to put my own blood in the balance for it, eh?” He clapped the spearman on the back before the man could react and concluded, “Don’t you think Lord Aetes might want to know the answer to that, too?
Esther M. Friesner (Nobody's Prize (Nobody's Princess, #2))
Plant gardens in your exile, work for the good of the city, and don't be so caught up in the "not yet" of the Kingdom of God that you forget it's also now.
Sarah Bessey (Out of Sorts: Making Peace with an Evolving Faith)
Dans ce vaste pays qu’il avait tant aimé, il était seul.
Albert Camus (Exile and the Kingdom)
He liked to compare a horticulturist’s shop to a microcosm in which all the categories of society were represented: the flowers that are poor and coarse, the flowers of the slum, which are not truly at home unless reposing on a garret window sill, their roots jammed into a milk bottle or an old pot, the sunflower for example; the pretentious, conformist, stupid flowers, like the rose, which belong exclusively in porcelain holders painted by young girls; finally the flowers of high lineage such as orchids, delicate and charming and quiveringly sensitive to cold, exotic flowers exiled in Paris to the warmth of glass palaces, princesses of the vegetable kingdom, living a segregated life, having no longer anything in common with the plants of the street or the flora of the middle class.
Joris-Karl Huysmans (Against Nature (À Rebours))
These views of the world support diverging conceptions of human salvation. For those who follow Plato, humans are exiles from eternity; freedom consists in ascending from the realm of shadows and leaving behind the illusion of being a separate, time-bound individual. In biblical accounts, salvation is not an escape from contingency but a miraculous event in the contingent world. It was some such event that Jesus expected when he announced the kingdom of God. Those who were saved would not be assimilated into an eternal spirit but would be brought back from the grave as corporeal human beings. These Jewish and Greek views of the world are not just divergent but irreconcilably opposed. Yet from its beginnings Christianity has been an attempt to join Athens with Jerusalem. Augustine’s Christian Platonism was only the first of many such attempts. Without knowing what they are doing, secular thinkers have continued this vain effort.
John Gray
These parallel lines are central to his mature thinking and foundational for what would later become Christian theology. First, there was Israel’s own story. According to the prophets, Israel’s story (from Abraham all the way through to exile and beyond) would narrow down to a remnant, but would also focus on a coming king, so that the king himself would be Israel personified. But second, there was God’s story—the story of what the One God had done, was doing, and had promised to do. (The idea of God having a story, making plans, and putting them into operation seems to be part of what Jews and early Christians meant by speaking of this God as being “alive.”) And this story too would likewise narrow down to one point. Israel’s God would return, visibly and powerfully, to rescue his people from their ultimate enemies and to set up a kingdom that could not be shaken. “All God’s promises,” Paul would later write, “find their yes in him.” 14 Saul came to see that these two stories, Israel’s story and God’s story, had, shockingly, merged together. I think this conviction must date to the silent decade in Tarsus, if not earlier. Both narratives were fulfilled in Jesus. Jesus was Israel personified; but he was also Israel’s God in person. The great biblical stories of creation and new creation, Exodus and new Exodus, Temple and new Temple all came rushing together at the same point. This was not a new religion. This was a new world—and it was the new world that the One God had always promised, the new world for which Israel had prayed night and day.
N.T. Wright (Paul: A Biography)
​I stood there, on the gatehouse with the floodplain of the Kahan River in front of me and with raindrops softly pocking the stone parapet around my feet, and I looked and I thought.  Pakistan is a complex land, far more complex than its portrayal in the media would suggest, and Rohtas is the perfect example of its convoluted, tangled past.  It was built by a Pashtun hailing from the other side of the subcontinent in order to prevent a deposed fellow Muslim ruler from returning from exile and to keep another Muslim tribe suppressed and docile.  It contains the private residence of a later Moghul Emperor’s Hindu general and an abandoned Hindu temple, all but swallowed up by an encroaching jungle, and was later captured by the Sikhs who ruled over a large swathe of what is now Pakistan from 1799 to 1849; the nearby gurdwara testified to their presence.  Even the style of the fort’s construction told the same story: it contained elements of Persian, Afghan, Hindu and Turkish architectural forms.  The fort is a relic from a previous era, a time before the concept of the nation-state, a time when empires rose and fell, when warlords could carve out kingdoms for themselves which might last for a decade or for three centuries, a time of profound cultural and religious ferment.
Matthew Vaughan (Land Of Beauty, Land Of Pain: Seeking The Soul Of Pakistan)
Ode to the Beloved’s Hips" Bells are they—shaped on the eighth day—silvered percussion in the morning—are the morning. Swing switch sway. Hold the day away a little longer, a little slower, a little easy. Call to me— I wanna rock, I-I wanna rock, I-I wanna rock right now—so to them I come—struck-dumb chime-blind, tolling with a throat full of Hosanna. How many hours bowed against this Infinity of Blessed Trinity? Communion of Pelvis, Sacrum, Femur. My mouth—terrible angel, ever-lasting novena, ecstatic devourer. O, the places I have laid them, knelt and scooped the amber—fast honey—from their openness— Ah Muzen Cab’s hidden Temple of Tulúm—licked smooth the sticky of her hip—heat-thrummed ossa coxae. Lambent slave to ilium and ischium—I never tire to shake this wild hive, split with thumb the sweet- dripped comb—hot hexagonal hole—dark diamond— to its nectar-dervished queen. Meanad tongue— come-drunk hum-tranced honey-puller—for her hips, I am—strummed-song and succubus. They are the sign: hip. And the cosign: a great book— the body’s Bible opened up to its Good News Gospel. Alleluias, Ave Marías, madre mías, ay yay yays, Ay Dios míos, and hip-hip-hooray. Cult of Coccyx. Culto de cadera. Oracle of Orgasm. Rorschach’s riddle: What do I see? Hips: Innominate bone. Wish bone. Orpheus bone. Transubstantiation bone—hips of bread, wine-whet thighs. Say the word and healed I shall be: Bone butterfly. Bone wings. Bone Ferris wheel. Bone basin bone throne bone lamp. Apparition in the bone grotto—6th mystery— slick rosary bead—Déme la gracia of a decade in this garden of carmine flower. Exile me to the enormous orchard of Alcinous—spiced fruit, laden-tree—Imparadise me. Because, God, I am guilty. I am sin-frenzied and full of teeth for pear upon apple upon fig. More than all that are your hips. They are a city. They are Kingdom— Troy, the hollowed horse, an army of desire— thirty soldiers in the belly, two in the mouth. Beloved, your hips are the war. At night your legs, love, are boulevards leading me beggared and hungry to your candy house, your baroque mansion. Even when I am late and the tables have been cleared, in the kitchen of your hips, let me eat cake. O, constellation of pelvic glide—every curve, a luster, a star. More infinite still, your hips are kosmic, are universe—galactic carousel of burning comets and Big Big Bangs. Millennium Falcon, let me be your Solo. O, hot planet, let me circumambulate. O, spiral galaxy, I am coming for your dark matter. Along las calles de tus muslos I wander— follow the parade of pulse like a drum line— descend into your Plaza del Toros— hands throbbing Miura bulls, dark Isleros. Your arched hips—ay, mi torera. Down the long corridor, your wet walls lead me like a traje de luces—all glitter, glowed. I am the animal born to rush your rich red muletas—each breath, each sigh, each groan, a hooked horn of want. My mouth at your inner thigh—here I must enter you—mi pobre Manolete—press and part you like a wound— make the crowd pounding in the grandstand of your iliac crest rise up in you and cheer.
Natalie Díaz
As we have seen, the phrase “in accordance with the Bible” has little to do with isolated proof-texts and everything to do with the meaning of the long, dark, puzzling narrative of Israel ending with the question mark at the end of the books of Malachi and Chronicles. “Exile” was still in operation. The first Christians saw the message and accomplishment of Jesus as the long-awaited arrival of God’s kingdom, the final dealing-with-sin that would undo the powers of darkness and break through to the “age to come.” The whole point, as in Galatians 3, was that Israel’s long and sad story was not just a rambling muddle, an accumulation of irrelevant but damaging mistakes of generations that had more or less lost the plot. Paul never saw Israel’s past history like that, though many readers of Paul have assumed that he did.
N.T. Wright (The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion)
Back in the eighth century bc two kingdoms, Israel and Judah, occupied roughly the territory of modern Israel. The two kingdoms fought each other, but their inhabitants shared a religion and a common ancestry, because all of them belonged to one of twelve tribes descended from the twelve sons of Jacob. The kingdom of Israel was the older of the two and was originally the location of the religion’s holy sites. When that kingdom was invaded by the Assyrians in the eighth century bc, though, tens of thousands of its inhabitants were carried off to northern Iraq. The kingdom of Judah was spared; its inhabitants came to be called Judeans, and then Jews. They, too, were taken into exile in Babylon, and came back with new ideas and changed traditions. As for the exiles from Israel, they were never heard of again, and came to be called the Ten Lost Tribes. But not all the ten tribes were truly lost, say the Samaritans. Some were deported by the Assyrians, yes, but others remained.
Gerard Russell (Heirs to Forgotten Kingdoms: Journeys Into the Disappearing Religions of the Middle East)
The resurrection isn’t just a surprise happy ending for one person; it is instead the turning point for everything else. It is the point at which all the old promises come true at last: the promises of David’s unshakable kingdom; the promises of Israel’s return from the greatest exile of them all; and behind that again, quite explicit in Matthew, Luke, and John, the promise that all the nations will now be blessed through the seed of Abraham. If
N.T. Wright (Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church)
appeal to you to seek the Lord with me concerning the place of fasting and prayer in breaking through the darkened mind that engulfs the modern world, in regard to abortion and a hundred other ills. This is not a call for a collective tantrum that screams at the bad people, “Give me back my country.” It is a call to aliens and exiles in the earth, whose citizenship is in heaven and who await the appearance of their King, to “engage in business” until he comes (Luke 19:13). And the great business of the Christian is to “do all to the glory of God” (1Corinthians 10:31), and to pray that God’s name be hallowed and his kingdom come and his will be done in the earth (Matthew 6:9–10). And to yearn and work and pray and fast not only for the final revelation of the Son of Man, but in the meantime, for the demonstration of his Spirit and power in the reaching of every people, and the rescuing of the perishing, and the purifying of the church, and the putting right of as many wrongs as God will grant.
John Piper (A Hunger for God (Redesign): Desiring God through Fasting and Prayer)
It's not a happy ending!" she wept, as Elena stared at her, dumbfounded. "It will never be a happy ending! How can I possibly have a happy ending when I am going to have to spend the rest of my life without the creature I love?" Elena blinked at her, as did virtually everyone else in the courtyard. "You did say 'creature,' am I correct?" Elena asked cautiously. "And you do mean-" But she had already run across the courtyard and flung herself at Peri's neck, wrapping both arms around it. "I mean I am in love with Periapt," she cried, sobbing. "And I don't care who knows it! He's clever, he's wise, he's kind and gentle, he's noble-" And to her shock and amazement, Peri let out a bellow that sounded positively heartbroken. "I will never love anyone but you!" he cried. "I swear, I will never take a mate if it can't be you, and I don't care if they exile me from the clan forever for that. Let them exile me!" He shook his head violently as he looked down at her. "If only you could be a dragon, or make me human!" he cried, curving his neck around her and holding her close. Andie wept on, consumed with despair. "I will never, ever, ever find someone I love as much as you.
Mercedes Lackey (One Good Knight (Five Hundred Kingdoms, #2))
9I, John, your brother and companion in the mtribulation and kingdom and patient endurance which are in Jesus, was on the island called Patmos, [exiled there] because of [my preaching of] the word of God [regarding eternal salvation] and the testimony of Jesus Christ.
Anonymous (Amplified Holy Bible: Captures the Full Meaning Behind the Original Greek and Hebrew)
We have been cast down from our glory and have nothing to reply when they say daily unto us, “Every other people has its kingdom, but of yours there is no memorial on the earth.
Jeffrey Gorsky (Exiles in Sepharad: The Jewish Millennium in Spain)
That’s plain enough, isn’t it? You’re no longer wandering exiles. This kingdom of faith is now your home country. You’re no longer strangers or outsiders. You belong here, with as much right to the name Christian as anyone. God is building a home. He’s using us all—irrespective of how we got here—in what he is building. He used the apostles and prophets for the foundation. Now he’s using you, fitting you in brick by brick, stone by stone, with Christ Jesus as the cornerstone that holds all the parts together. We see it taking shape day after day—a holy temple built by God, all of us built into it, a temple in which God is quite at home.
Eugene H. Peterson (Holy Bible - Message version (Numbered Edition))
While he was contemplating the heavens and looking at the stars he lost the earth and his kingdom.
Jeffrey Gorsky (Exiles in Sepharad: The Jewish Millennium in Spain)
Our countries have pushed each other to the brink of destruction,” she continued, walking to gaze out a window at the conflagration, and I followed. “We have both lost much, but for enduring peace, we must each gain a victory.” She assessed me, her eyes calculating. “I did not misjudge you, back when you were living in exile in that cave. We can work together, but Hytanica must make certain concessions.” “Then state your demands.” “You already know we desire crops, tools, seed, planting and irrigation knowledge. I am willing to trade for those things--jewels, precious metals and advancements we have that you have yet to discover. I have other concerns, however. The first is perhaps the most significant. Will your kingdom recognize you as its ruler or will it clamor for a King?” Her question took me aback, but I knew better than to be insulted. She was well aware of the history of my kingdom and was well informed as to the unsettled state of provincial rule. “Yes, they will,” I asserted, making steady eye contact. “Over the past six months, the citizens have been adjusting to me in that role. I have dealt with their concerns, eased their pain, guided the rebuilding of our city, reestablished foreign trade and reinstated some of our traditions, such as the Harvest Festival. And I am their Queen, duly crowned and with the right by blood to the throne. I can also assure you that no one will be crowned King, for Narian is the man to whom I will bind myself. But just as it is here in Cokyri, I will not head the military.” “And the men--Cannan, London, Steldor, the others--you can control them?” “No,” I answered honestly. “Nor would I want to. But they will not go behind my back. Neither will they flout me. We learned to work with one another and trust each other when we were in exile. I will always seek their advice, but I will be the one making the decisions.” “Very well, then. Peace may well be possible.
Cayla Kluver (Sacrifice (Legacy, #3))
A people group made up mostly of the tribe of Judah, but also Benjamin, and the Levites as well as a remnant that fled the idolatry that Jeroboam imposed on the Northern Kingdom.[20]  During the time of Christ, the term Jew was a generic term for those who had returned from Babylonian exile, who were worshiping the God of Israel as either ethnic Jews or those by formal halachic (according to Rabbinical, and not Biblical) conversion to the religion of Judaism as evidenced by baptism and circumcision
Tyler Dawn Rosenquist (The Bridge: Crossing Over Into the Fullness of Covenant Life)
Israelite (2) – Citizen of the Northern Kingdom of Israel, with its capital city of Samaria, after the death of Solomon in roughly 931 BC.  They largely rejected the Covenants of the God of Israel and turned to idol worship, mixing the biblical standards with the pagan practices of the nations around them. God formally recognized their rejection of the Covenant through the prophets[23] and they incurred the promised curses[24] – war with and exile by the Assyrian Empire in 722 BC. 
Tyler Dawn Rosenquist (The Bridge: Crossing Over Into the Fullness of Covenant Life)
Israelite (3) – The children of God who are part of the prophesied regathering of the exiles, both Jew and those from the Northern Kingdom, plus the ingathering of the (former) Gentiles into full covenant status – through the completed work of Messiah in making a way for all who desire to come into Covenant.
Tyler Dawn Rosenquist (The Bridge: Crossing Over Into the Fullness of Covenant Life)
It is simplistic to imagine that the Pandavas are good and the Kauravas are bad and so Krishna sides with the former. Pandavas are willing to change; they want to outgrow the beast within them. The process of change is difficult—the Pandavas have to suffer exile, kill loved ones and lose their children, in the process of gaining wisdom. The Kauravas cling to their kingdom like dogs clinging to a bone. They refuse to change. Hence, they die without learning anything. Krishna is the teacher. But the onus of learning rests with the students.
Devdutt Pattanaik (Jaya: An Illustrated Retelling of the Mahabharata)
What we see on Palm Sunday are two parades. One from the west and one from the east. One where Caesar’s Prefect of Judea rides a warhorse and one where God’s anointed Messiah rides a donkey. One is a military parade projecting the power of empire—the Roman Empire. The other is a prophetic parade announcing the arrival of an alternative empire—the kingdom of God. One parade derives its power from a willingness to crucify its enemies. The other derives its power by embracing the cross and forgiving its enemies. One is a perpetuation of the domination systems of empire. The other is the only hope the world has for true liberation. The question is, which parade will we march in?
Brian Zahnd (Postcards from Babylon: The Church In American Exile)
There’s everything to find, but you need to learn to see it; otherwise, no matter how many times your friends praise you, or how many lovers show you affection …” Green eyes fluttered to my lip. I forgot my own name. “… you’ll never believe them. And all the compliments in the world won’t mean a damned thing.” I hated myself for needing
S.B. Nova (A Kingdom of Exiles (Outcast #1))