Jerusalem's Lot Quotes

There’s a town in Maine, Jerusalem’s Lot, and you could ask the people who lived there about the men in the black cars.

You may have an occasion to be traveling in southern Maine yourself one of these days. Pretty part of the countryside. You may even stop by Tookey's Bar for a drink. Nice place. They kept the name just the same. So have your drink, and then my advice to you is to keep right on moving north. Whatever you do, don't go up that road to Jerusalem's Lot. Especially not after dark. There's a little girl somewhere out there. And I think she's still waiting for her good-night kiss.

Yes. Cumberland General. I know where it is. Just above Jerusalem’s Lot. Okay. All right. Daddy

No one pronounced Jerusalems Lot dead on the morning of October 6; no one knew it was. Like the bodies of previous days it retained every semblace of life

We’re saints and sinners both, the lot of us, or else there’s no saints and no sinners.

The True’s towns, with colorful names like Dry Bend, Jerusalem’s Lot, Oree, and Sidewinder, were safe havens, but they never stayed in those places for long; mostly they were migratory.

Confession: Having kids did not fix me. I was not somehow more whole, less botched-up, or more certain just because I had a kid... I was still me, with all my holes and problems and questions - only now I was also exhuasted and had a lot more laundry to do.

I call it the spots theory. It seems to me that every person has one spot he’s connected to. But I’m starting to think it isn’t the country that keeps us rooted. Nor our education, friends or family. It’s something a lot more specific, much more precise. A spot in the world that pulls us in like a magnet…

Creo...que hay lugares espiritualmente aviesos, edificios donde la leche del cosmos se ha puesto agria y rancia.

Jerusalem’s Lot, she thought randomly, what an odd name. Not a pleasant name, for some reason . . . Come and sleep in Jerusalem. But

Ona göre dünyada çok kötü insanlar bulunuyor, tam anlamıyla kötü insanlar. Bazen bunlar hakkında bir şeyler duyarız, ama çoğu zaman onlar işlerini karanlıkta görürler.

Küçük kasabalarda çok az iyilik vardır. Çoğunlukla, içine biraz kötülük serpiştirilmiş kayıtsızlık vardır; bazen kasıtlı kötülük de olur.

Neyin doğru olduğunu bilirsen özgür olursun.

İçinde çirkin sahneler olmayan hiçlik güzeldir.

When the early Jerusalem church members devoted themselves to prayer, they were doing a lot more than reading names off a list. They were fervent, intense, and passionate about prayer.

Замеряха ме с камъни!замеряха ме с камъни като бясно куче!Чудовища, зверове!Тези, които наричат себе си хора!Ние двамата сме затворници в Чепълуейт... Козодоите прииждат на ята и кръжат над къщата.

What is mystifying about these found people is their unanimous unwillingness—or inability—to talk about Jerusalem’s Lot and what, if anything, might have happened there. Parkins Gillespie simply looked at this reporter, lit a cigarette, and said, “I just decided to leave.

Since the day you enlisted, I’ve been trying to catch time. Literally catch it. I reach out with both hands, wait for a few minutes to pass between my fingers, and quickly close my fists, trying to grab as many chunks of it as I can. At first I didn’t catch anything, because catching time is tricky tricky. After all, flies are a lot clumsier and I’ve never managed to catch a single one…I have since improved my technique. I can already catch with one hand but I always let them go…With all that time we’d have with you, maybe we’d finally start living, instead of staying stuck forever in one still moment.

He never looks at comics these days, even though they’ve become fashionable to the point where adults are allowed to read them without fear of ridicule. Ironically, in David’s view, this makes them a lot more ridiculous than when they were intended as a perfectly legitimate and often beautifully crafted means of entertaining kids. At age thirteen, David’s idea of heaven was somewhere that comics were acclaimed and readily available, perhaps with dozens of big budget movies featuring his favourite obscure costumed characters. Now that he’s in his fifties and his paradise is all around him he finds it depressing. Concepts and ideas meant for the children of some forty years ago: is that the best that the twenty-first century has got to offer? When all this extraordinary stuff is happening everywhere, are Stan Lee’s post-war fantasies of white neurotic middle-class American empowerment really the most adequate response?

In the beginning was the Word'. I have taken as my text this evening the almighty Word itself. Now get this: 'There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the Light, that all men through him might believe.' Amen, brothers and sisters, Amen. And the riddle of the Word, 'In the beginning was the Word....' Now what do you suppose old John meant by that? That cat was a preacher, and, well, you know how it is with preachers; he had something big on his mind. Oh my, it was big; it was the Truth, and it was heavy, and old John hurried to set it down. And in his hurry he said too much. 'In the beginning was the Word, and the Word was with God, and the Word was God.' It was the Truth, all right, but it was more than the Truth. The Truth was overgrown with fat, and the fat was God. The fat was John's God, and God stood between John and the Truth. Old John, see, he got up one morning and caught sight of the Truth. It must have been like a bolt of lightning, and the sight of it made him blind. And for a moment the vision burned on the back of his eyes, and he knew what it was. In that instant he saw something he had never seen before and would never see again. That was the instant of revelation, inspiration, Truth. And old John, he must have fallen down on his knees. Man, he must have been shaking and laughing and crying and yelling and praying - all at the same time - and he must have been drunk and delirious with the Truth. You see, he had lived all his life waiting for that one moment, and it came, and it took him by surprise, and it was gone. And he said, 'In the beginning was the Word....' And man, right then and there he should have stopped. There was nothing more to say, but he went on. He had said all there was to say, everything, but he went on. 'In the beginning was the Word....' Brothers and sisters, that was the Truth, the whole of it, the essential and eternal Truth, the bone and blood and muscle of the Truth. But he went on, old John, because he was a preacher. The perfect vision faded from his mind, and he went on. The instant passed, and then he had nothing but a memory. He was desperate and confused, and in his confusion he stumbled and went on. 'In the beginning was the Word, and the Word was with God, and the Word was God.' He went on to talk about Jews and Jerusalem, Levites and Pharisees, Moses and Philip and Andrew and Peter. Don't you see? Old John had to go on. That cat had a whole lot at stake. He couldn't let the Truth alone. He couldn't see that he had come to the end of the Truth, and he went on. He tried to make it bigger and better than it was, but instead he only demeaned and encumbered it. He made it soft and big with fat. He was a preacher, and he made a complex sentence of the Truth, two sentences, three, a paragraph. He made a sermon and theology of the Truth. He imposed his idea of God upon the everlasting Truth. 'In the beginning was the Word....' And that is all there was, and it was enough.

What the Soviet émigrés brought with them is symptomatic of what Israeli venture capitalist Erel Margalit believes can be found in a number of dynamic economies. “Ask yourself, why is it happening here?” he said of the Israeli tech boom. We were sitting in a trendy Jerusalem restaurant he owns, next to a complex he built that houses his venture fund and a stable of start-ups. “Why is it happening on the East Coast or the West Coast of the United States? A lot of it has to do with immigrant societies. In France, if you are from a very established family, and you work in an established pharmaceutical company, for example, and you have a big office and perks and a secretary and all that, would you get up and leave and risk everything to create something new? You wouldn’t. You’re too comfortable. But if you’re an immigrant in a new place, and you’re poor,” Margalit continued, “or you were once rich and your family was stripped of its wealth—then you have drive. You don’t see what you’ve got to lose; you see what you could win. That’s the attitude we have here—across the entire population.

makes his day to greet the aged Greek Patriarch. It does a lot for me, too, I must say. The Patriarch is ancient, densely bearded up to the eye sockets, faltering a little as he walks toward us. He kisses Kollek on both cheeks, and with warmth. He sits in a comfortable chair to the left of his throne. We are served coffee and seven-star Greek brandy. The conversation, in French and English, is lively.

given men warning of coming judgments. Those who had faith in His message for their time, and who acted out their faith, in obedience to His commandments, escaped the judgments that fell upon the disobedient and unbelieving. The word came to Noah, “Come thou and all thy house into the ark; for thee have I seen righteous before Me.” Noah obeyed and was saved. The message came to Lot, “Up, get you out of this place; for the Lord will destroy this city.” Genesis 7:1; 19:14. Lot placed himself under the guardianship of the heavenly messengers, and was saved. So Christ’s disciples were given warning of the destruction of Jerusalem. Those who watched for the sign of the coming ruin, and fled from the city, escaped the destruction. So now we are given warning of Christ’s second coming and of the destruction to fall upon the world. Those who heed the warning will be saved.

Ben-David knows a lot about the lives of Jews from the Arab countries. He often makes the point that they, too, are refugees who fled from persecution and whose property was confiscated. World opinion concentrates on the Palestinian refugees while these Oriental Jews—nearly a million of them—are given no consideration. It is inevitable that he and I should turn to politics. Sightseeing is all very well, but our heads are full of news, omens, and speculations.

Para los niños ha llegado el momento de acostarse. Es hora de que los bebes sean arropados en sus cunitas, mientras los padres sonríen ante las protestas con que piden que los dejen levantados un rato más, que les dejen la luz encendida. Bondadosamente, abren las puertas de los roperos para que vean que no hay nada escondido allí dentro. En torno de todos ellos, la bestialidad de la noche alza el vuelo con sus alas tenebrosas. Ha llegado la hora de los vampiros.

you would think that if Jesus’ agenda is to fix the world gone awry, then the story would end up back where it all started — in Eden, with everybody naked and unashamed. But instead, it’s a little different. Actually, it’s a lot different. It’s a Garden-like city called New Jerusalem with walls and gates and streets and dwellings and art and architecture and food and drink and music and culture. Why is that? Because the Garden was never supposed to stay a garden; it was always supposed to become a garden city.

That is probably the single phrase that a lot of Jerusalem rests upon: the persistent illusion of transience. The buildings that we love have been pulled down, the people that we loved have gone, you don’t get anything decent on a Saturday night on the telly any more, they don’t make Spangles . . . all of this roster of loss that is our lives, it doesn’t matter. It’s all fine. It’s all back down the road. You’ll probably be experiencing it again, and again, because there’s nowhere else for your consciousness to go. ‘This means that you should never do anything that you can’t live with eternally, which I think is a good rule for life. It also means that Heaven and Hell exist. They’re just not places that are elsewhere. They are here now. They are your life.

The Arab world has done nothing to help the Palestinian refugees they created when they attacked Israel in 1948. It’s called the ‘Palestinian refugee problem.’ This is one of the best tricks that the Arabs have played on the world, and they have used it to their great advantage when fighting Israel in the forum of public opinion. This lie was pulled off masterfully, and everyone has been falling for it ever since. First you tell people to leave their homes and villages because you are going to come in and kick out the Jews the day after the UN grants Israel its nationhood. You fail in your military objective, the Jews are still alive and have more land now than before, and you have thousands of upset, displaced refugees living in your country because they believed in you. So you and the UN build refugee camps that are designed to last only five years and crowd the people in, instead of integrating them into your society and giving them citizenship. After a few years of overcrowding and deteriorating living conditions, you get the media to visit and publish a lot of pictures of these poor people living in the hopeless, wretched squalor you have left them in. In 1967 you get all your cronies together with their guns and tanks and planes and start beating the war drums. Again the same old story: you really are going to kill all the Jews this time or drive them into the sea, and everyone will be able to go back home, take over what the Jews have developed, and live in a Jew-free Middle East. Again you fail and now there are even more refugees living in your countries, and Israel is even larger, with Jerusalem as its capital. Time for more pictures of more camps and suffering children. What is to be done about these poor refugees (that not even the Arabs want)? Then start Middle Eastern student organizations on U.S. college campuses and find some young, idealistic American college kids who have no idea of what has been described here so far, and have them take up the cause. Now enter some power-hungry type like Yasser Arafat who begins to blackmail you and your Arab friends, who created the mess, for guns and bombs and money to fight the Israelis. Then Arafat creates hell for the world starting in the 1970s with his terrorism, and the “Palestinian refugee problem” becomes a worldwide issue and galvanizes all your citizens and the world against Israel. Along come the suicide bombers, so to keep the pot boiling you finance the show by paying every bomber’s family twenty-five thousand dollars. This encourages more crazies to go blow themselves up, killing civilians and children riding buses to school. Saudi Arabia held telethons to raise thousands of dollars to the families of suicide bombers. What a perfect way to turn years of military failure into a public-opinion-campaign success. The perpetuation of lies and uncritical thinking, combined with repetitious anti-Jewish and anti-American diatribes, has produced a generation of Arab youth incapable of thinking in a civilized manner. This government-nurtured rage toward the West and the infidels continues today, perpetuating their economic failure and deflecting frustration away from the dictators and regimes that oppress them. This refusal by the Arab regimes to take an honest look at themselves has created a culture of scapegoating that blames western civilization for misery and failure in every aspect of Arab life. So far it seems that Arab leaders don’t mind their people lagging behind, save for King Abdullah’s recent evidence of concern. (The depth of his sincerity remains to be seen.)

Before the destruction of Sodom, God sent a message to Lot, “Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed.” The same voice of warning was heard by the disciples of Christ before the destruction of Jerusalem: “When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains.” Luke 21:20, 21. They must not tarry to secure anything from their possessions, but must make the most of the opportunity to escape. There was a coming out, a decided separation from the wicked, an escape for life. So it was in the days of Noah; so with Lot; so with the disciples prior to the destruction of Jerusalem; and so it will be in the last days. Again the voice of God is heard in a message of warning, bidding his people separate themselves from the prevailing iniquity.

In the day that thou stoodest on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou wast as one of them. 1:12 But thou shouldest not have looked on the day of thy brother in the day that he became a stranger; neither shouldest thou have rejoiced over the children of Judah in the day of their destruction; neither shouldest thou have spoken proudly in the day of distress. 1:13 Thou shouldest not have entered into the gate of my people in the day of their calamity; yea, thou shouldest not have looked on their affliction in the day of their calamity, nor have laid hands on their substance in the day of their calamity; 1:14 Neither shouldest thou have stood in the crossway, to cut off those of his that did escape; neither shouldest thou have delivered up those of his that did remain in the day of distress. 1:15 For the day of the LORD is near upon all the heathen: as thou hast done, it shall be done unto thee: thy reward shall return upon thine own head.

Ultimately, my effectiveness at each level of the pyramid depends on the deepest level of the pyramid— my way of being. “I can put all the effort I want into trying to build my relationships,” Yusuf said, “but if I’m in the box while I’m doing it, it won’t help much. If I’m in the box while I’m trying to learn, I’ll only end up hearing what I want to hear. And if I’m in the box while I’m trying to teach, I’ll invite resistance in all who listen.” Yusuf looked around at the group. “My effectiveness in everything above the lowest level of the pyramid depends on the lowest level. My question for you is why?” Everyone looked at the pyramid. “You might try looking at the Way-of-Being Diagram from yesterday,” Yusuf said. “I get it,” Lou said after a moment. “What?” Yusuf asked. “What are you seeing?” “Well, the Way-of-Being Diagram tells us that almost any outward behavior can be done in either of two ways—with a heart that’s at war or a heart that’s at peace.” “Yes,” Yusuf agreed. “And what does that have to do with the Influence Pyramid?” “Everything above the lowest level of the pyramid is a behavior,” Lou answered. “Exactly,” Yusuf said. “So anything I do to build relationships, to learn, to teach, or to correct can be done either in the box or out. And as we learned yesterday from the Collusion Diagram, when I act from within the box, I invite resistance. Although there are two ways to invade Jerusalem, only one of those ways invites cooperation. The other sows the seeds of its own failure. So while the pyramid tells us where to look and what kinds of things to do in order to invite change in others, this last lesson reminds us that it cannot be faked. The pyramid keeps helping me to remember that I might be the problem and giving me hints of how I might begin to become part of a solution. A culture of change can never be created by behavioral strategy alone. Peace—whether at home, work, or between peoples—is invited only when an intelligent outward strategy is married to a peaceful inward one. “This is why we have spent most of our time together working to improve ourselves at this deepest level. If we don’t get our hearts right, our strategies won’t much matter. Once we get our hearts right, however, outward strategies matter a lot. The virtue of the pyramid is that it reminds us of the essential foundation—change in ourselves—while also revealing a behavioral strategy for inviting change in others. It reminds us to get out of the box ourselves at the same time that it tells us how to invite others to get out as well.

The book of Genesis is a window into what cultures were like before the revelation of the Bible. One thing we see early on is the widespread practice of primogeniture—the eldest son inherited all the wealth, which is how they ensured the family kept its status and place in society. So the second or third son got nothing, or very little. Yet all through the Bible, when God chooses someone to work through, he chooses the younger sibling. He chooses Abel over Cain. He chooses Isaac over Ishmael. He chooses Jacob over Esau. He chooses David over all eleven of his older brothers. Time after time he chooses not the oldest, not the one the world expects and rewards. Never the one from Jerusalem, as it were, but always the one from Nazareth. Another ancient cultural tradition revealed in Genesis is that in those societies, women who had lots of children were extolled as heroic. If you had many children, that meant economic success, it meant military success, and of course it meant the odds of carrying on the family name were secure. So women who could not have children were shamed and stigmatized. Yet throughout the Bible, when God shows us how he works through a woman, he chooses the ones who cannot have children, and opens their wombs. These are despised women, but God chooses them over ones who are loved and blessed in the eyes of the world. He chooses Sarah, Abraham’s wife; Rebecca, Isaac’s wife; Samuel’s mother, Hannah; and John’s mother, Elizabeth. God always works through the men or the boys nobody wanted, through the women or girls nobody wanted.

And our own beloved Carl Sandburg had this to say about the fire-belching evangelist Billy Sunday: You come along—tearing your shirt—yelling about Jesus. I want to know what the hell you know about Jesus. Jesus had a way of talking soft, and everybody except a few bankers and higher-ups among the con men of Jerusalem liked to have Jesus around because he never made any fake passes, and he helped the sick and gave people hope. You come along calling us all damn fools—so fierce the froth of your own spit slobbers over your lips—always blabbering we’re all going to hell straight off and you know all about it. I’ve read Jesus’s words. I know what he said. You don’t throw any scare into me. I’ve got your number. I know how much you know about Jesus. You tell people living in shanties Jesus is going to fix it up all right with them by giving them mansions in the skies after they’re dead and the worms have eaten ’em. You tell $6-a-week department store girls all they need is Jesus. You take a steel trust wop, dead without having lived, gray and shrunken at forty years of age, and you tell him to look at Jesus on the cross and he’ll be all right. You tell poor people they don’t need any more money on pay day, and even if it’s fierce to be out of a job, Jesus’ll fix that all right, all right—all they gotta do is take Jesus the way you say. Jesus played it different. The bankers and corporation lawyers of Jerusalem got their murderers to go after Jesus because Jesus wouldn’t play their game. I don’t want a lot of gab from a bunkshooter in my religion.

But the words “Remember Lot’s wife,” and the verse that follows, combine to show that the real issue is hesitation as to where one’s heart belongs. Those who longingly look back to the City of Destruction and try to cling to its toys are destroyed with them. Press on, then; invest in heaven’s stock (Matt. 6:19-21); set your sights on the New Jerusalem.

And Father Callahan—have they persuaded you to come? I thought so. I have observed you at some length since I arrived in Jerusalem’s Lot…much as a good chess player will study the games of his opposition, am I correct? The Catholic Church is not the oldest of my opponents, though! I was old when it was young, when its members hid in the catacombs of Rome and painted fishes on their chests so they could tell one from another. I was strong when this simpering club of bread-eaters and wine-drinkers who venerate the sheep-savior was weak. My rites were old when the rites of your church were unconceived. Yet I do not underestimate. I am wise in the ways of goodness as well as those of evil. I am not jaded.

know what Clement said about being pope?” I shook my head, as he’d hoped I would. “Clement said none of his predecessors knew how to be pope.” “What did he mean?” “He meant that none of the others knew how to throw such big parties. He was also called ‘Clement the Magnificent.’ When he was crowned as pope, he gave a feast for three thousand people. He served one thousand sheep, nine hundred goats, a hundred cows, a hundred calves, and sixty pigs.” “Goodness. That’s, what, ten, twenty pounds of meat for every person?” “Ah, but there is more. Much more. Ten thousand chickens. Fourteen hundred geese. Three hundred fish—” “Only three hundred?” He stretched his arms wide—“Pike, very big fish”—then transformed the gesture into a shrug. “But also, Catholics eat a lot of fish, so maybe it was not considered a delicacy.” He held up a finger. “Plus fifty thousand cheeses. And for dessert? Fifty thousand tarts.” “That’s not possible. Surely somebody exaggerated.” “Non, non, pas du tout. We have the book of accounts. It records what they bought, and how much it cost.” “How much did it cost?” “More than I will earn in my entire life. But it was a smart investment. It made him a favorite with the people who mattered—kings and queens and dukes. And, of course, with his cardinals and bishops, who sent him money they collected in their churches.” Turning away from the palace, he pointed to a building on the opposite side of the square. “Do you know this building?” I shook my head. “It’s just as important as the palace.” “What is it?” “The papal mint.” “Mint, as in money?” He nodded. “The popes coined their own money, and they built this mint here. They made gold florins in the mint, then stored them in the treasury in the palace.” “The popes had their own mint? That seems ironic, since Jesus chased the money changers out of the temple in Jerusalem.” “If you look for inconsistencies, you will find a million. The popes had armies. They had mistresses. They had children. They poisoned their rivals. They lived like kings and emperors; better than kings and emperors.” “And nobody objected?” “Oh, sure,” he said. “Some of the Franciscans—founded by Saint Francis of Assisi—they were very critical. They said monks and priests and popes should live in poverty, like Jesus.

I wasn’t afraid of crossing into what some of the players might have considered their private territory–hairstyles and jewellery. I never understood why players would want to have long hair when they spend so much effort trying to be as fit and quick as possible. Anything, even a few extra locks of hair, just didn’t seem sensible. I had my first issue with a player on this topic when Karel Poborský came to Manchester from Slavia Prague in 1996, looking as though he was going to play for Led Zeppelin rather than United. I did manage to persuade him to trim his locks but, even so, they were always too long for my taste. There were other players who would be wearing necklaces carrying crosses that seemed heavier than those the pilgrims carry up the Via Dolorosa in Jerusalem. I banned all those. However, there wasn’t much I could do about tattoos since it was hard–even for me–to argue that they added any weight. Eric Cantona started that particular craze when he arrived one morning with the head of an American Indian chief stencilled on to his left breast. Since Eric was venerated by his team-mates, several other players followed suit. I was always struck by the fact that Cristiano Ronaldo never chose to deface his body. It said a lot about his self-discipline.

Jeremiah 29:11—“‘For I know the plans I have for you,’ declares the LORD, ‘plans to prosper you and not to harm you, plans to give you hope and a future.’” A verse she and some of her Yada Yada sisters quoted a lot, confirming the good plans God had in store for them. She’d claimed it for Leroy a bunch of times.      But the last time she’d turned to that chapter, she’d read it in context—a letter to the exiles who’d been carried away from Jerusalem to Babylon, telling them to make the best of it, and after seventy years—a whole lifetime basically—God promised He’d bring the nation of Israel home again. A promise that didn’t see the light of day for God’s people until the next generation.

The surrounding of God’s people. We see this in the warning of Jesus about Jerusalem being surrounded in 70 AD, as well as the surrounding of Lot’s house where the people of God are encompassed in a cul-de-sac by their enemies in a scenario similar to Psalm 83, and of the plight of Jesus prophetically predicted in Psalm 22 where dogs and a company of evildoers surround Him at the time of His crucifixion. (Ps. 22:16) The people of God prior to the Harpazo find themselves in dire need of rescue in an encircling situation of disparate proportions where they have no way out except God.

Why can you and I be as rich as kings? Because he became spiritually and utterly poor. Why can you and I be comforted? Only because he mourned; because he wept inconsolably and died in the dark. Why are you and I inheriting the earth? Because he became meek; because he was like a lamb before his shearers. Because he was stripped of everything—they even cast lots for his garment. Why can you and I be filled and satisfied? Because on the cross he said, “I thirst.” Why are you and I obtaining mercy? Because he got none: not from Pilate, not from the crowd, not even from his Father. Why will you and I be able to someday see God? Because he was pure. Do you know what the word “pure” means? It means to be single-minded, absolutely undivided, laser focused. So why is it that someday we will see God? Because Jesus Christ set his face like a flint to go up to Jerusalem and die for us (Luke 9:51).11 You and I can see God because, on the cross, Jesus could not. When you see Jesus Christ being poor in spirit for you, that helps you become poor in spirit before God and say, “I need your grace.” And once you get it and you are filled, then you are merciful, you become a peacemaker, you find God in prayer and wait someday for the beatific vision, to see God as he is (1 John 3:1–3). The beatitudes, like nearly everything else in Scripture, point us to Jesus far more than we think. PART TWO Reaching the People

firms doing business with Israel. “I have clients interested in buying a diamond,” Sawyer said. Eight months before, a necklace had been ordered from Hopeman & Son by a customer in Kuwait, and then the order had been cancelled abruptly. Since then, nothing had been sold to anyone in the Arab countries. “I’ll be happy to have someone show you what we have,” he said, bemused. “No, no. They desire a particular diamond, offered for sale in the Holy Land.” “Where?” Sawyer raised a hand. “In Israel. They wish you to go there to buy it for them.” “It is nice to be needed.” Sawyer shrugged. “You are Harry Hopeman.” “Who are ‘they’?” “I am not at liberty. You understand.” “I am not interested,” Harry said. “Mr. Hopeman. It will be a brief trip that will open important doors and bring you such a lot of money. We are businessmen. Please do not allow politics—” “Mr. Sawyer. If your employers want me to work for them, they must ask me themselves.” His visitor

Prophet Smith declared that at His second coming, Jesus Christ would return to Independence, Missouri, in spite of the clear statement in the Bible that He will come back to the Mount of Olives outside Jerusalem." The Bible makes it clear that Jerusalem is Zion. That didn't sway Joseph Smith, however, who stuck by his "revelation" that "Zion" is really Independence, Missouri. Unfortunately, the site that Prophet Smith "divinely chose" for the Zion Temple that must be built prior to Christ's return is owned by the Church of Christ-Temple Lot. This

Yes, the Jews go through a lot of sheep.” “What do you mean?” Gushnasaph asked. “They sacrifice two lambs each day in the Temple in Jerusalem, and then every household sacrifices lambs during their Pesach in the spring. Bet Lahem is good sheep country and close to the city, so the Temple flocks are kept here. This is where the sacrificial lambs are born.

Luke mentioned that he wrote to Theophilus previously about Jesus and all that he did (the Gospel of Luke).   After his resurrection, Jesus appeared to his disciples for forty days, convincing the people he was alive.  He told them to wait in Jerusalem for the Holy Spirit and that they would be his witnesses in Jerusalem, Judea, Samaria and to the ends of the earth.   After that, Jesus ascended into heaven.  An angel asked the disciples why they were standing around.  Jesus would be back.  So the apostles casted lots to replace Judas, who had died in a field, and Matthias was chosen.

Skills?” Zundel asked finally. “Don’t you need to go to college for that?” Gavriel shook his head noncommittally. “Not necessarily. You can write if you’ve ever worked with computers. Or if you’re good at math. Things like that.” He looked around the room as the men looked timidly at the forms in front of them. “Don’t be modest,” Gavriel said. “This is the place to brag.” And so we sat and wondered what we might brag about. We knew a lot about commerce in first-century Palestine. We could write contracts on property sales that would be legally binding in fifth-century Babylonia. A handful of us knew exactly how to slaughter an ox in Jerusalem’s ancient temple, skin it, clean it, and separate the priestly portions. But this was the first we’d heard of rezemays. Slowly, we began to fill in our names, our addresses, and phone numbers and then tried to think of what we might consider a skill. Excellent English reading and writing skills, I wrote down.

General Hamza, I am pleased that we have finally secured Jerusalem. General Malik, you bring up a major concern. Have we been able to get our laser defense systems operational yet?” “Yes, we have about 40% of them back online. The Americans were able to destroy ten of our sixteen ground-based sites with cruise missiles. The majority of our mobile defense systems are at the frontline, leaving us vulnerable. We have started to pull some of them to help protect our critical infrastructure. The Russians are helping by connecting their power transmission nodes into ours. As they are able to provide more electricity, we should have the rest of our laser batteries operational,” explained General Malik with an optimistic look on his face. “It was a smart move on the Americans’ part to destroy our power plants. Aside from shutting down our laser defense systems, it has plunged most of the Republic into the dark.” “Fortunately, we also have a lot of industrial grade generators and two Russian nuclear powered ships in port--they are providing a substantial amount of power,” said Admiral Mustafa.

Don’t be modest,” Gavriel said. “This is the place to brag.” And so we sat and wondered what we might brag about. We knew a lot about commerce in first-century Palestine. We could write contracts on property sales that would be legally binding in fifth-century Babylonia. A handful of us knew exactly how to slaughter an ox in Jerusalem’s ancient temple, skin it, clean it, and separate the priestly portions. But this was the first we’d heard of rezemays.

This heady mixture of the philosophical and the dramatic runs throughout the book, the one underlying the other, and the result, unlikely though it may be, is a seamless unity rather than an awkward tugging of opposites. Life is talk, after all, lots of it—crude, bawdy, serious, occasionally transcendent—and that’s what Whittemore gives us. It’s also a world of action and of unthinkable violence—in this century particularly like no other—and Whittemore gives us that, too. Because of the stream of conversations, memories, theories and thoughts that make up so much of the book, it’s easy to overlook the significant amount of violence contained within it.

Most growth, the everyday kind, is so slow that it is almost imperceptible. It also requires a lot of daily maintenance. Pulling weeds, clearing out debris, watering, tending, feeding. These chores can be meditative, and they can be a pain, but they have to be done, whether you are in the mood or not.

In so far as prophecy has been already fulfilled, that fulfillment has been a literal one. Take the predictions regarding the Messiah. His being born of the house of David; of a virgin; at Bethlehem; being carried down to and brought out of Egypt; His healing diseases; His entering Jerusalem on an ass; His being betrayed by one of His disciples; His being left by all His familial friends; His being smitten, buffeted, spit upon; His side being pierced; His bones being unbroken; His raiment divided by lot; His receiving vinegar; His being crucified between two thieves; His being buried by a rich man; His lying three days in the tomb; His rising on the third day; His ascending up on high, and sitting at the right hand of God; these and many others, have all been fulfilled to the very letter; far more literally than we could ever have conceived. And are not these fulfillments strong arguments in favor of the literality of all that remains behind? Nay, do they not furnish us with a distinct, unambiguous, and inspired canon of interpretation.