Jerusalem Day Quotes

From space, astronauts can see people making love as a tiny speck of light. Not light, exactly, but a glow that could be mistaken for light--a coital radiance that takes generations to pour like honey through the darkness to the astronaut's eyes. In about one and a half centuries--after the lovers who made the glow will have long been laid permanently on their backs--metropolises will be seen from space. They will glow all year. Smaller cities will also be seen, but with great difficulty. Shtetls will be virtually impossible to spot. Individual couples, invisible. The glow is born from the sum of thousands of loves: newlyweds and teenagers who spark like lighters out of butane, pairs of men who burn fast and bright, pairs of women who illuminate for hours with soft multiple glows, orgies like rock and flint toys sold at festivals, couples trying unsuccessfully to have children who burn their frustrated image on the continent like the bloom a bright light leaves on the eye after you turn away from it. Some nights, some places are a little brighter. It's difficult to stare at New York City on Valentine's Day, or Dublin on St. Patrick's. The old walled city of Jerusalem lights up like a candle on each of Chanukah's eight nights...We're here, the glow...will say in one and a half centuries. We're here, and we're alive.

Each day and every deed’s eternal, little boy. Live them in such a way that you can bear to live with them eternally.

Every day of our lives and in every season of the year (not just at Easter time), Jesus asks each of us, as he did following his triumphant entry into Jerusalem those many years ago, ‘What think ye of Christ? whose son is he?’ (Matt. 22:42.) We declare that he is the Son of God, and the reality of that fact should stir our souls more frequently. I pray that it will, this Easter season and always.

Evil, as she saw it, need not be committed only by demonic monsters but—with disastrous effect—by morons and imbeciles as well, especially if, as we see in our own day, their deeds are sanctioned by religious authority.

I am reminded that every day I have the chance to pick up a needle and some thread and add to the story. To stitch together something beautiful and unique, to patch a small scrap of fabric to the story, to the Story of God, that will be retold again and again for all of eternity.

Long before it was known to me as a place where my ancestry was even remotely involved, the idea of a state for Jews (or a Jewish state; not quite the same thing, as I failed at first to see) had been 'sold' to me as an essentially secular and democratic one. The idea was a haven for the persecuted and the survivors, a democracy in a region where the idea was poorly understood, and a place where—as Philip Roth had put it in a one-handed novel that I read when I was about nineteen—even the traffic cops and soldiers were Jews. This, like the other emphases of that novel, I could grasp. Indeed, my first visit was sponsored by a group in London called the Friends of Israel. They offered to pay my expenses, that is, if on my return I would come and speak to one of their meetings. I still haven't submitted that expenses claim. The misgivings I had were of two types, both of them ineradicable. The first and the simplest was the encounter with everyday injustice: by all means the traffic cops were Jews but so, it turned out, were the colonists and ethnic cleansers and even the torturers. It was Jewish leftist friends who insisted that I go and see towns and villages under occupation, and sit down with Palestinian Arabs who were living under house arrest—if they were lucky—or who were squatting in the ruins of their demolished homes if they were less fortunate. In Ramallah I spent the day with the beguiling Raimonda Tawil, confined to her home for committing no known crime save that of expressing her opinions. (For some reason, what I most remember is a sudden exclamation from her very restrained and respectable husband, a manager of the local bank: 'I would prefer living under a Bedouin muktar to another day of Israeli rule!' He had obviously spent some time thinking about the most revolting possible Arab alternative.) In Jerusalem I visited the Tutungi family, who could produce title deeds going back generations but who were being evicted from their apartment in the old city to make way for an expansion of the Jewish quarter. Jerusalem: that place of blood since remote antiquity. Jerusalem, over which the British and French and Russians had fought a foul war in the Crimea, and in the mid-nineteenth century, on the matter of which Christian Church could command the keys to some 'holy sepulcher.' Jerusalem, where the anti-Semite Balfour had tried to bribe the Jews with the territory of another people in order to seduce them from Bolshevism and continue the diplomacy of the Great War. Jerusalem: that pest-house in whose environs all zealots hope that an even greater and final war can be provoked. It certainly made a warped appeal to my sense of history.

All imitation in morals and in life is wrong.  Through the streets of Jerusalem at the present day crawls one who is mad and carries a wooden cross on his shoulders.  He is a symbol of the lives that are marred by imitation. 

But the resurrection of a dead person from the grave, and his ascension through the air, is a thing very different, as to the evidence it admits of, to the invisible conception of a child in the womb. The resurrection and ascension, supposing them to have taken place, admitted of public and ocular demonstration, like that of the ascension of a balloon, or the sun at noon day, to all Jerusalem at least. A thing which everybody is required to believe, requires that the proof and evidence of it should be equal to all, and universal; and as the public visibility of this last related act was the only evidence that could give sanction to the former part, the whole of it falls to the ground, because that evidence never was given. Instead of this, a small number of persons, not more than eight or nine, are introduced as proxies for the whole world, to say they saw it, and all the rest of the world are called upon to believe it. But it appears that Thomas did not believe the resurrection; and, as they say, would not believe without having ocular and manual demonstration himself. So neither will I; and the reason is equally as good for me, and for every other person, as for Thomas.

Committing myself to the task of becoming fully human is saving my life now...to become fully human is something extra, a conscious choice that not everyone makes. Based on my limited wisdom and experience, there is more than one way to do this. If I were a Buddhist, I might do it by taking the bodhisattva vow, and if I were a Jew, I might do it by following Torah. Because I am a Christian, I do it by imitating Christ, although i will be the first to admit that I want to stop about a day short of following him all the way. In Luke's gospel, there comes a point when he turns around and says to the large crowd of those trailing after him, "Whoever comes to me and does not hate father and mother, wife and children, brothers and sisters, yes, and even life itself, cannot be my disciple" (14:26). Make of that what you will, but I think it was his way of telling them to go home. He did not need people to go to Jerusalem to die with him. He needed people to go back where they came from and live the kinds of lives that he had risked his own life to show them: lives of resisting the powers of death, of standing up for the little and the least, of turning cheeks and washing feet, of praying for enemies and loving the unlovable.

Only in the latest of our Gospels, John, a Gospel that shows considerably more theological sophistication than the others, does Jesus indicate that he is divine. I had come to realize that none of our earliest traditions indicates that Jesus said any such thing about himself. And surely if Jesus had really spent his days in Galilee and then Jerusalem calling himself God, all of our sources would be eager to report it. To put it differently, if Jesus claimed he was divine, it seemed very strange indeed that Matthew, Mark, and Luke all failed to say anything about it. Did they just forget to mention that part? I had come to realize that Jesus’ divinity was part of John’s theology, not a part of Jesus’ own teaching.

Eddie saw great things and near misses. Albert Einstein as a child, not quite struck by a run-away milk-wagon as he crossed a street. A teenage boy named Albert Schweitzer getting out of a bathtub and not quite stepping on the cake of soap lying beside the pulled plug. A Nazi Oberleutnant burning a piece of paper with the date and place of the D-Day Invasion written on it. He saw a man who intended to poison the entire water supply of Denver die of a heart attack in a roadside rest-stop on I-80 in Iowa with a bag of McDonald’s French fries on his lap. He saw a terrorist wired up with explosives suddenly turn away from a crowded restaurant in a city that might have been Jerusalem. The terrorist had been transfixed by nothing more than the sky, and the thought that it arced above the just and unjust alike. He saw four men rescue a little boy from a monster whose entire head seemed to consist of a single eye. But more important than any of these was the vast, accretive weight of small things, from planes which hadn’t crashed to men and women who had come to the correct place at the perfect time and thus founded generations. He saw kisses exchanged in doorways and wallets returned and men who had come to a splitting of the way and chosen the right fork. He saw a thousand random meetings that weren’t random, ten thousand right decisions, a hundred thousand right answers, a million acts of unacknowledged kindness. He saw the old people of River Crossing and Roland kneeling in the dust for Aunt Talitha’s blessing; again heard her giving it freely and gladly. Heard her telling him to lay the cross she had given him at the foot of the Dark Tower and speak the name of Talitha Unwin at the far end of the earth. He saw the Tower itself in the burning folds of the rose and for a moment understood its purpose: how it distributed its lines of force to all the worlds that were and held them steady in time’s great helix. For every brick that landed on the ground instead of some little kid’s head, for every tornado that missed the trailer park, for every missile that didn’t fly, for every hand stayed from violence, there was the Tower. And the quiet, singing voice of the rose. The song that promised all might be well, all might be well, that all manner of things might be well.

A day is coming when this world will fall, but following him will give you peace in this time. A peace beyond all understanding.

The work of Christ on the cross did not influence God to love us, did not increase that love by one degree, did not open any fount of grace or mercy in His heart. He had loved us from old eternity and needed nothing to stimulate that love. The cross is not responsible for God's love; rather it was His love which conceived the cross as the one method by which we could be saved. God felt no different toward us after Christ had died for us, for in the mind of God Christ had already died before the foundation of the world. God never saw us except through atonement. The human race could not have existed one day in its fallen state had not Christ spread His mantle of atonement over it. And this He did in eternal purpose long ages before they led Him out to die on the hill above Jerusalem. All God's dealings with man have been conditioned upon the cross.

Fucker, I though to myself. So irritated by a stare! I wonder what your reaction would have been if you had lived under occupation for as many years as I had, or if your shopping rights, like all of your other rights, were violated day and night, or if the olive trees in your grandfather's orchards had been uprooted, or if your village had been bulldozed, or if your house had been demolished, or if your sister could not reach her school, or if your brother had been given three life sentences, or if your mother had given birth at a checkpoint, or if you had stood in a line for days in the hot August summers waiting for your work permit, or if you could not reach your beloved ones in Arab East Jerusalem.... A stare, and you lose your mind!

I remember first learning about death quite vividly. I'm not sure how old I was, but I remember the conversation like it was yesterday. My grandfather had died, and my mother was trying to explain it to me. 'Sometimes, when someone gets ill, and they're very very old, they don't get better again. They just get iller and iller and then... then their body stops working.' 'I don't understand.' 'What's in them just goes away, and doesn't come back.' 'Grandpa isn't coming back?' 'No,' she said. 'Not ever again.' 'Grandpa said he was going away and not ever coming back after he held Grandma's head in that cotton-dump outside of town and kicked Skeeter seventy-three times.' 'Grandpa was very drunk. That's not the same as being dead. Grandpa's dead, son. He's not there anymore.' And I remember saying, 'Hold everything right fucking THERE. 'You went to all the trouble of conceiving me, and giving birth to me, and raising me and feeding me and clothing me and all-- and, YEAH, whipping me from time to time, and making me live in a house that's freezing fucking cold all the goddamn time-- and you make me cry and things hurt so much and disappointments crush my heart every day and I can't do half the things I want to do and sometimes I just want to scream-- and what I've got to look forward to is my body breaking and something flipping off the switch in my head-- I go through all this-- and then there's death? 'What is the motherfucking deal here?

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.

I, Rooster John Byron, hereby place a curse Upon the Kennet and Avon Council, May they wander the land for ever, Never sleep twice in the same bed, Never drink water from the same well, And never cross the same river twice in a year. He who steps in my blood, may it stick to them Like hot oil. May it scorch them for life, And may the heat dry up their souls, And may they be filled with the melancholy Wine won't shift. And all their newborn babies Be born mangled, with the same marks, The same wounds of their fathers. Any uniform which brushes a single leaf of this wood Is cursed, and he who wears it this St George's Day, May he not see the next.

One of the questions asked by al-Balkhi, and often repeated to this day, is this: Why do the children of Israel continue to suffer? My grandmother Dodo thought it was because the goyim were jealous. The seder for Passover (which is a shame-faced simulacrum of a Hellenic question-and-answer session, even including the wine) tells the children that it's one of those things that happens to every Jewish generation. After the Shoah or Endlösung or Holocaust, many rabbis tried to tell the survivors that the immolation had been a punishment for 'exile,' or for insufficient attention to the Covenant. This explanation was something of a flop with those whose parents or children had been the raw material for the 'proof,' so for a time the professional interpreters of god's will went decently quiet. This interval of ambivalence lasted until the war of 1967, when it was announced that the divine purpose could be discerned after all. How wrong, how foolish, to have announced its discovery prematurely! The exile and the Shoah could now both be understood, as part of a heavenly if somewhat roundabout scheme to recover the Western Wall in Jerusalem and other pieces of biblically mandated real estate. I regard it as a matter of self-respect to spit in public on rationalizations of this kind. (They are almost as repellent, in their combination of arrogance, masochism, and affected false modesty, as Edith Stein's 'offer' of her life to expiate the regrettable unbelief in Jesus of her former fellow Jews.) The sage Jews are those who have put religion behind them and become in so many societies the leaven of the secular and the atheist.

Wolsey sits with his elbows on his desk, his fingers dabbing his closed lids. He takes a great breath, and begins to talk: he begins to talk about England. You can’t know Albion, he says, unless you can go back before Albion was thought of. You must go back before Caesar’s legions, to the days when the bones of giant animals and men lay on the ground where one day London would be built. You must go back to the New Troy, the New Jerusalem, and the sins and crimes of the kings who rode under the tattered banners of Arthur and who married women who came out of the sea or hatched out of eggs, women with scales and fins and feathers; beside which, he says, the match with Anne looks less unusual. These are old stories, he says, but some people, let us remember, do believe them.

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

Today's Terror Forecast has predicted a day of low-to-moderate unrest for East Jerusalem with mild political pressure moving inward from the west.

Nehemiah rebuilt the walls of Jerusalem when all the odds were against him. Determination and persistence pulsate through your bloodline.

[Israel's military occupation is] in gross violation of international law and has been from the outset. And that much, at least, is fully recognized, even by the United States, which has overwhelming and, as I said, unilateral responsibility for these crimes. So George Bush No. 1, when he was the U.N. ambassador, back in 1971, he officially reiterated Washington's condemnation of Israel's actions in the occupied territories. He happened to be referring specifically to occupied Jerusalem. In his words, actions in violation of the provisions of international law governing the obligations of an occupying power, namely Israel. He criticized Israel's failure "to acknowledge its obligations under the Fourth Geneva Convention as well as its actions which are contrary to the letter and spirit of this Convention." [...] However, by that time, late 1971, a divergence was developing, between official policy and practice. The fact of the matter is that by then, by late 1971, the United States was already providing the means to implement the violations that Ambassador Bush deplored. [...] on December 5th [2001], there had been an important international conference, called in Switzerland, on the 4th Geneva Convention. Switzerland is the state that's responsible for monitoring and controlling the implementation of them. The European Union all attended, even Britain, which is virtually a U.S. attack dog these days. They attended. A hundred and fourteen countries all together, the parties to the Geneva Convention. They had an official declaration, which condemned the settlements in the occupied territories as illegal, urged Israel to end its breaches of the Geneva Convention, some "grave breaches," including willful killing, torture, unlawful deportation, unlawful depriving of the rights of fair and regular trial, extensive destruction and appropriation of property not justified by military necessity and carried out unlawfully and wantonly. Grave breaches of the Geneva Convention, that's a serious term, that means serious war crimes. The United States is one of the high contracting parties to the Geneva Convention, therefore it is obligated, by its domestic law and highest commitments, to prosecute the perpetrators of grave breaches of the conventions. That includes its own leaders. Until the United States prosecutes its own leaders, it is guilty of grave breaches of the Geneva Convention, that means war crimes. And it's worth remembering the context. It is not any old convention. These are the conventions established to criminalize the practices of the Nazis, right after the Second World War. What was the U.S. reaction to the meeting in Geneva? The U.S. boycotted the meeting [..] and that has the usual consequence, it means the meeting is null and void, silence in the media.

And this presence of the Spirit will enlighten not only yellow skin people or white skin people but even black skin people. I believe in the last days the Spirit of God will be poured out in the nations of Islam, Hinduism and Buddhism. Because Jesus Christ is the Lord. Jesus Christ is the Lord of the Universe. Amen.

Earlier, in Hour 9, we examined Daniel 9 where the angel Gabriel told Daniel that from the commandment to restore and rebuild Jerusalem unto Messiah the King would be 173,880 days, sixty-nine weeks of 360-day years. If you do the arithmetic, you’ll discover that the number of days between the Decree of Artaxerxes Longimanus on March 12, 445 B.C., to the triumphal entry which happened on April 6, A.D. 32, is precisely 173,880 days.

There is a Moment in each Day that Satan cannot find, Nor can his Watch Fiends find it, but the Industrious find This Moment & it multiply, & when it once is found ⁠ It renovates every Moment of the Day if rightly placed

Hanging laundry on a line is a very ordinary task. It is as ordinary as scraped knees and lost keys, as fixing the same simple dish for supper again, and again. Ordinary is most days, and Lord helps is if we overlook them.

The last day i was home i took the rental car up old 14 behind the Sandia Mountains. as i drove north toward Santa Fe past Madrid I rolled the window down halfway and let the cold, brisk, February air come into the car. I smelled the pinon trees and the damp earth. The Gray came over me. My life flashed through my heart in one deep rush of feeling. When I made the turn around the mountain to the west, the mesas and valleys spread out before me under the orange and gold horizon. The sun hit me like a wave that flooded out the past and dissolved any idea of the future, and I felt okay and whole for about twenty minutes.

Adler insisted that the answer to anti-Semitism was the global spread of intellectual culture. Interestingly, Adler criticized Zionism as a withdrawal into Jewish particularism: “Zionism itself is a present-day instance of the segregating tendency.” For Adler, the future for Jews lay in America, not Palestine: “I fix my gaze steadfastly on the glimmering of a fresh morning that shines over the Alleghenies and the Rockies, not on the evening glow, however tenderly beautiful, that broods and lingers over the Jerusalem hills.

Importantly, the issue as we describe the wealthy and powerful is not whether they—in our case, the Jerusalem authorities centered in the temple—were “corrupt,” if by that we mean an individual failing. As individuals, the wealthy and powerful can be good people—responsible, honest, hard-working, faithful to family and friends, interesting, charming, and good-hearted. The issue is not their individual virtue or wickedness, but the role they played in the domination system. They shaped it, enforced it, and benefited from it. The high priest and the temple authorities

Our hope is not in being beamed up to heaven upon death with suddenly perfected bodies. Our hope is informed and colored by John’s vision in Revelation 21: the New Jerusalem comes down from heaven. Hope in suffering is never for a disembodied day when we can finally escape the bodies, relationships, and circumstances that have caused us so much pain. Biblical hope is expressed not in certainty but in curiosity, hearts that acknowledge and accept Jesus is already King, lives that look for the restoration of his rule right here, people propelled by a willingness to see Jesus turn every inch of creation from cursed to cured. The relationships that were broken will be made right; our relationship to our bodies, each other, the earth, and God will be fully and finally restored. The kingdom is already and not yet; living in its tension rather than panicking for release is the only way to be pulled into the trajectory of hope.

That figure stood for a long time wholly in the light; this arose from a certain legendary dimness evolved by the majority of heroes, and which always veils the truth for a longer or shorter time; but to-day history and daylight have arrived. That light called history is pitiless; it possesses this peculiar and divine quality, that, pure light as it is, and precisely because it is wholly light, it often casts a shadow in places where people had hitherto beheld rays; from the same man it constructs two different phantoms, and the one attacks the other and executes justice on it, and the shadows of the despot contend with the brilliancy of the leader. Hence arises a truer measure in the definitive judgments of nations. Babylon violated lessens Alexander, Rome enchained lessens Caesar, Jerusalem murdered lessens Titus, tyranny follows the tyrant. It is a misfortune for a man to leave behind him the night which bears his form.

Every year in ancient Israel the high priest brought two goats into the Jerusalem temple on the Day of Atonement. He sacrificed one to expiate the sins of the community and then laid his hands on the other, transferring all the people’s misdeeds onto its head, and sent the sin-laden animal out of the city, literally placing the blame elsewhere. In this way, Moses explained, “the goat will bear all their faults away with it into a desert place.”1 In his classic study of religion and violence, René Girard argued that the scapegoat ritual defused rivalries among groups within the community.2 In a similar way, I believe, modern society has made a scapegoat of faith.

The risen Jesus opens up the meaning of scripture. The risen Jesus is known in the sharing of bread. The risen Jesus journeys with us, whether we know it or not. There are moments in which we do come to know him and recognize him. This story is the metaphoric condensation of several years of early Christian thought into one parabolic afternoon.

Happy St George's Day. Now kiss my beggar arse, you Puritans!

On the fifteenth of August, Tisha B’av, there had been Arab disturbances in Jerusalem. The British said these had been in reaction to the demonstration staged by the followers of Jabotinsky at the Western Wall protesting new British regulations that interfered with Jewish religious services at the Wall. But we knew all about the British, he said. Our dear friends, the British. They announced that they washed their hands of the Jews as a result of this demonstration, and the Arabs took the hint. The day after the demonstration, on Tisha B’av, a group of Arabs beat up Jews gathered at the Wall for prayers, and then burned copies of the Book of Psalms which were left lying nearby. Then the Mufti of Jerusalem spread the rumor that the Jews were ready to capture and desecrate the holy mosques on the Temple Mount in Jerusalem. The Arabs began coming into Jerusalem from all over the country. In Hebron, Arabs who were friends of the Jews reported that messengers of the Mufti had been in the city and had preached in the mosque near the Cave of Machpelah that the Jews had attacked Arabs in Jerusalem and desecrated their mosques.

Notice also that there is a tie between Genesis and Revelation, the first and last books of the Bible. Genesis presents the beginning, and Revelation presents the end. Note the contrasts between the two books: In Genesis the earth was created; in Revelation the earth passes away. In Genesis was Satan’s first rebellion; in Revelation is Satan’s last rebellion. In Genesis the sun, moon, and stars were for earth’s government; in Revelation these same heavenly bodies are for earth’s judgment. In Genesis the sun was to govern the day; in Revelation there is no need of the sun. In Genesis darkness was called night; in Revelation there is “no night there” (see Rev. 21:25; 22:5). In Genesis the waters were called seas; in Revelation there is no more sea. In Genesis was the entrance of sin; in Revelation is the exodus of sin. In Genesis the curse was pronounced; in Revelation the curse is removed. In Genesis death entered; in Revelation there is no more death. In Genesis was the beginning of sorrow and suffering; in Revelation there will be no more sorrow and no more tears. In Genesis was the marriage of the first Adam; in Revelation is the marriage of the Last Adam. In Genesis we saw man’s city, Babylon, being built; in Revelation we see man’s city, Babylon, destroyed and God’s city, the New Jerusalem, brought into view. In Genesis Satan’s doom was pronounced; in Revelation Satan’s doom is executed. It is interesting that Genesis opens the Bible not only with a global view but also with a universal view—“In the beginning God created the heaven and the earth” (Gen. 1:1). And the Bible closes with another global and universal book. The Revelation shows what God is going to do with His universe and with His creatures. There is no other book quite like this.

Now in Medina, with its Jewish clans, he created the first mosque,a adopting the Jerusalem Temple as the first qibla, the direction of prayer. He prayed at Friday sundown—the Jewish Sabbath—fasted on the Day of Atonement, banned pork and practised circumcision. The oneness of Muhammad’s God rejected the Christian Trinity but other rituals—the prostration on prayer mats—owed much to Christian monasteries;

Now when Jesus was born in Bethlehem of Judæa in the days of Herod the king, behold, there came wise men from the east to Jerusalem, mt.2.2 Saying, Where is he that is born King of the Jews? for we have seen his star in the east,

I have now gone through the examination of the four books ascribed to Matthew, Mark, Luke and John; and when it is considered that the whole space of time, from the crucifixion to what is called the ascension, is but a few days, apparently not more than three or four, and that all the circumstances are reported to have happened nearly about the same spot, Jerusalem, it is, I believe, impossible to find in any story upon record so many and such glaring absurdities, contradictions, and falsehoods, as are in those books. They are more numerous and striking than I had any expectation of finding, when I began this examination, and far more so than I had any idea of when I wrote the former part of 'The Age of Reason.

What he does argue is that Israel has for many years demanded that the Arab world recognize a legitimate Jewish claim to Eretz Yisrael, but Israel did not, after the Six Day War, declare that it recognized the rights of a Palestinian entity.

The resurrection and ascension, supposing them to have taken place, admitted of public and ocular demonstration, like that of the ascension of a balloon, or the sun at noon day, to all Jerusalem at least. A thing which everybody is required to believe, requires that the proof and evidence of it should be equal to all, and universal; and as the public visibility of this last related act was the only evidence that could give sanction to the former part, the whole of it falls to the ground, because that evidence never was given. Instead of this, a small number of persons, not more than eight or nine, are introduced as proxies for the whole world, to say they saw it, and all the rest of the world are called upon to believe it. But it appears that Thomas did not believe the resurrection; and, as they say, would not believe without having ocular and manual demonstration himself. So neither will I; and the reason is equally as good for me, and for every other person, as for Thomas. It

This, to be sure, is not the entire truth. For there were individuals in Germany who from the very beginning of the regime and without ever wavering were opposed to Hitler; no one knows how many there were of them—perhaps a hundred thousand, perhaps many more, perhaps many fewer—for their voices were never heard. They could be found everywhere, in all strata of society, among the simple people as well as among the educated, in all parties, perhaps even in the ranks of the N.S.D.A.P. Very few of them were known publicly, as were the aforementioned Reck-Malleczewen or the philosopher Karl Jaspers. Some of them were truly and deeply pious, like an artisan of whom I know, who preferred having his independent existence destroyed and becoming a simple worker in a factory to taking upon himself the “little formality” of entering the Nazi Party. A few still took an oath seriously and preferred, for example, to renounce an academic career rather than swear by Hitler’s name. A more numerous group were the workers, especially in Berlin, and Socialist intellectuals who tried to aid the Jews they knew. There were finally, the two peasant boys whose story is related in Günther Weisenborn’s Der lautlose Aufstand (1953), who were drafted into the S.S. at the end of the war and refused to sign; they were sentenced to death, and on the day of their execution they wrote in their last letter to their families: “We two would rather die than burden our conscience with such terrible things. We know what the S.S. must carry out.” The position of these people, who, practically speaking, did nothing, was altogether different from that of the conspirators. Their ability to tell right from wrong had remained intact, and they never suffered a “crisis of conscience.” There may also have been such persons among the members of the resistance, but they were hardly more numerous in the ranks of the conspirators than among the people at large. They were neither heroes nor saints, and they remained completely silent. Only on one occasion, in a single desperate gesture, did this wholly isolated and mute element manifest itself publicly: this was when the Scholls, two students at Munich University, brother and sister, under the influence of their teacher Kurt Huber distributed the famous leaflets in which Hitler was finally called what he was—a “mass murderer.

according to Matthew, the eleven went into Galilee to meet Jesus in a mountain by his own appointment, on the same day that he is said to have risen, Luke and John must have been two of that eleven; yet the writer of Luke says expressly, and John implies as much, that the meeting was that same day, in a house in Jerusalem; and, on the other hand, if, according to Luke and John, the eleven were assembled in a house in Jerusalem, Matthew must have been one of that eleven; yet Matthew says the meeting was in a mountain in Galilee,

And they fortified Jerusalem unto the broad wall." Nehemiah 3:8 Cities well fortified have broad walls, and so had Jerusalem in her glory. The New Jerusalem must, in like manner, be surrounded and preserved by a broad wall of nonconformity to the world, and separation from its customs and spirit. The tendency of these days break down the holy barrier, and make the distinction between the church and the world merely nominal. Professors are no longer strict and Puritanical, questionable literature is read on all hands, frivolous pastimes are currently indulged, and a general laxity threatens to deprive the Lord's peculiar people of those sacred singularities which separate them from sinners. It will be an ill day for the church and the world when the proposed amalgamation shall be complete, and the sons of God and the daughters of men shall be as one: then shall another deluge of wrath be ushered in. Beloved reader, be it your aim in heart, in word, in dress, in action to maintain the broad wall, remembering that the friendship of this world is enmity against God.

[I]n addition to being a Spirit person, healer, and wisdom teacher, Jesus was a social prophet. There was passion in his language. Many of his sayings (as well as actions) challenged the domination system of his day. They take on pointed meaning when we see them in the context of social criticism of a peasant society. His criticisms of the wealthy were an indictment of the social class at the top of the domination system. His prophetic threats against Jerusalem and the temple were not because they were the center of an “old religion” (Judaism) soon to be replaced by a new religion (Christianity) but because they were the center of the domination system. His criticism of lawyers, scribes, and Pharisees was not because they were unvirtuous individuals but because commitment to the elites led them to see the social order through elite lenses. Jesus rejected the sharp social boundaries of the established social order and challenged the institutions that legitimated it. In his teaching, he subverted distinctions between righteous and sinner, rich and poor, men and women, Pharisee and outcasts. In his healings and behavior, he crossed social boundaries of purity, gender, and class. In his meal practice, central to what he was about, he embodied a boundary-subverting inclusiveness. In his itinerancy he rejected the notion of a brokered kingdom of God and enacted the immediacy of access to God apart from institutional mediation. His prophetic act against the money changers in the temple at the center of the domination system was, in the judgment of most scholars, the trigger leading to his arrest and execution.

adult men enjoy having sex with one another, and they don’t harm anyone while doing so, why should it be wrong, and why should we outlaw it? It is a private matter between these two men, and they are free to decide about it according to their own personal feelings. If in the Middle Ages two men confessed to a priest that they were in love with one another, and that they had never felt so happy, their good feelings would not have changed the priest’s damning judgement – indeed, their lack of guilt would only have worsened the situation. Today, in contrast, if two men are in love, they are told: ‘If it feels good – do it! Don’t let any priest mess with your mind. Just follow your heart. You know best what’s good for you.’ Interestingly enough, today even religious zealots adopt this humanistic discourse when they want to influence public opinion. For example, every year for the past decade the Israeli LGBT community has held a gay pride parade in the streets of Jerusalem. It’s a unique day of harmony in this conflict-riven city, because it is the one occasion when religious Jews, Muslims and Christians suddenly find a common cause – they all fume in accord against the gay parade. What’s really interesting, though, is the argument they use. They don’t say, ‘These sinners shouldn’t hold a gay parade because God forbids homosexuality.’ Rather, they explain to every available microphone and TV camera that ‘seeing a gay parade passing through the holy city of Jerusalem hurts our feelings. Just as gay people want us to respect their feelings, they should respect ours.’ On 7 January 2015 Muslim fanatics massacred several staff members of the French magazine Charlie Hebdo, because the magazine published caricatures of the prophet Muhammad. In the following days, many Muslim organisations condemned the attack, yet some could not resist adding a ‘but’ clause. For example, the Egyptian Journalists Syndicate denounced the terrorists for their use of violence, but in the same breath denounced the magazine for ‘hurting the feelings of millions of Muslims across the world’.2 Note that the Syndicate did not blame the magazine for disobeying God’s will. That’s what we call progress.

By Friday June 9, the fifth day of the war, Israeli forces had decisively defeated the Egyptian and Jordanian armies and occupied the Gaza Strip, the Sinai Peninsula, the West Bank, and Arab East Jerusalem. Early that morning Israel had begun storming the Golan Heights, routing the Syrian army, and was advancing rapidly along the main road toward Damascus. The council had ordered comprehensive cease-fires on June 6 and 7, but Israeli forces entering Syria ignored these resolutions, even as their government loudly proclaimed its adherence to them.

History-writing to-day has passed into an Alexandrian age, where criticism has overpowered creation. Faced by the mountainous heap of the minutiae of knowledge and awed by the watchful severity of his colleagues, the modern historian too often takes refuge in learned articles or narrowly specialized dissertations, small fortresses that are easy to defend from attack. His work can be of the highest value; but it is not an end in itself. I believe that the supreme duty of the historian is to write history, that is to say, to attempt to record in one sweeping sequence the greater events and movements that have swayed the destinies of man. The writer rash enough to make the attempt should not be criticized for his ambition, however much he may deserve censure for the inadequacy of his equipment or the inanity of his results.

Then he opened their minds so they could understand the Scriptures. He told them, 'This is what is written: The Messiah will suffer and rise from the dead on the third day, and repentance for the forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem.

READING The Sound and the Fury last night, I came upon words in Quentin Compson’s thought that belonged to E. E. Cummings and the thirties, not to the year 1910. “Land of the kike home of the wop,” says Compson to himself when he buys a bun from a small Italian girl. This I would have read without flinching in Chicago but in Jerusalem I flinched and put the book down. Returning to it next day, I found Faulkner guilty of no offense. It’s possible that people at the turn of the century were saying “land of the kike” and that Faulkner didn’t borrow it from Cummings.

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?

Jesus was not crucified for being a good citizen, for being just a little nicer than everyone else. The powers of his day correctly saw him and his followers as subversives because they took orders from a higher power than Rome or Jerusalem. What would a subversive church look like in the modern United States?

One thing that the history of Jerusalem teaches is that nothing is irreversible. Not only have its inhabitants watched their city destroyed time and again, they have also seen it built up in ways that seemed abhorrent. When the Jews heard of the obliteration of their Holy City, first by Hadrian's contractors and then by Constantine's, they must have felt that they would never win their city back. Muslims had to see the desecration of their beloved Haram by the Crusaders, who seemed invincible at the time. All these building projects had been intent on creating facts, but ultimately bricks and mortar were not enough. The Muslims got their city back because the Crusaders became trapped in a dream of hatred and intolerance. In our own day, against all odds, the Jews have returned to Zion and have created their own facts in the settlements around Jerusalem. But, as the long, tragic history of Jerusalem shows, nothing is permanent or guaranteed. The societies that have lasted the longest in the holy city have, generally, been the ones that were prepared for some kind of tolerance and coexistence in the Holy City. That, rather than a sterile and deadly struggle for sovereignty, must be the way to celebrate Jerusalem's sanctity today.

AFTER HAMILTON’S DEATH, I remained at Richmond Hill for ten days. I confess that I was not prepared for the response to our interview. Apparently no one had ever fought a duel in the whole history of the United States until Aaron Burr invented this diabolic game in order to murder the greatest American that ever lived (after George Washington, of course). Over night the arrogant, mob-detesting Hamilton was metamorphosed into a Christ-like figure with me as the Judas—no, the Caiaphas who so villainously despatched the godhead to its heavenly father (George Washington again) at Weehawk, our new Jerusalem’s most unlikely Golgotha. I

Zoroaster was the prophet of the Persians, the people who restored the Jews to Jerusalem, the same Persians who later gave rise to the Chaldeans. The basic idea in Zoroaster’s teaching is that there are two Gods, one good, the other evil. The good God is a God of Light, of Justice, of Wisdom, who created a perfectly good world. His name is Ahura Mazda, “First Father of the Righteous Order, who gave to the sun and stars their paths.” The Mazda bulbs were named after this God of Light. Against him stands a God of Evil, Angra Mainyu, “the Deceiver,” who is the god of lies, darkness, hypocrisy, violence, and malice. He it was who threw evil into this good and well-made world. Thus the world in which we live is a mixture of light and darkness, of good and evil. This worldview is the mythology of the Fall. In its biblical transformation, it is the Fall. There is then a nature world that is not good and one does not put oneself in accord with it. It is evil and one pulls out or away in order to correct it. From this view arises a mythology with this sequence: Creation, a Fall, followed by Zoroaster (or Zarathustra), who teaches the way of virtue that will bring a gradual restoration of goodness. On the last day, after a terrific battle known as Armageddon, or the Reckoning of Spirits, Zoroaster will appear, in a second incarnation, the evil power will be wiped out, and all will be peace, light, and virtue forever. This mythology is surely familiar to all.

Like a great waterwheel, the liturgical year goes on relentlessly irrigating our souls, softening the ground of our hearts, nourishing the soil of our lives until the seed of the Word of God itself begins to grow in us, comes to fruit in us, ripens in us the spiritual journey of a lifetime. So goes the liturgical year through all the days of our lives. /it concentrates us on the two great poles of the faith - the birth and death of Jesus of Nazareth. But as Christmas and Easter trace the life of Jesus for us from beginning to end, the liturgical year does even more: it also challenges our own life and vision and sense of meaning. Both a guide to greater spiritual maturity and a path to a deepened spiritual life, the liturgical year leads us through all the great questions of faith as it goes. It rehearses the dimensions of life over and over for us all the years of our days. It leads us back again and again to reflect on the great moments of the life of Jesus and so to apply them to our own ... As the liturgical year goes on every day of our lives, every season of every year, tracing the steps of Jesus from Bethlehem to Jerusalem, so does our own life move back and forth between our own beginnings and endings, between our own struggles and triumphs, between the rush of acclamation and the crush of abandonment. It is the link between Jesus and me, between this life and the next, between me and the world around me, that is the gift of the liturgical year. The meaning and message of the liturgical year is the bedrock on which we strike our own life's direction. Rooted in the Resurrection promise of the liturgical year, whatever the weight of our own pressures, we maintain the course. We trust in the future we cannot see and do only know because we have celebrated the death and resurrection of Jesus year after year. In His life we rest our own. ― Joan D. Chittister, The Liturgical Year: The Spiraling Adventure of the Spiritual Life - The Ancient Practices Series

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.

Herod did a masterful job of maintaining order on behalf of Rome. His reign ushered in an era of political stability among the Jews that had not been seen for centuries. He initiated a monumental building and public works project that employed tens of thousands of peasants and day laborers, permanently changing the physical landscape of Jerusalem. He built markets and theaters, palaces and ports, all modeled on the classical Hellenic style.

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.)

Inexplicably, Newton’s prediction lines up with the end of the biblical Shemitah in September 2015 and the beginning of the “Super-Shemitah” on September 23, 2015—Yom Kippur. If one takes the Newton’s riddle calculation—beginning June 7, 1967, with the restoration of Jerusalem—and adds seven, seven-year Shemitah cycles in biblical or prophetic years of 360 days, the date comes out to September 23, 2015—the beginning of the “Super-Shemitah” of 2015–16.

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.

important public place in all of Israel. There couldn’t be any higher stakes in the honor game. The second point Matthew makes is at the end of the conflict story: “No one could say a word in reply, and from that day on no one dared to ask him any more questions” (Mt 22:46). Jesus won. The leaders then decide to kill Jesus. Honor is at stake here. They cannot just go down to the assassin’s booth at the market. Sticking a knife in Jesus in some Jerusalem alley would make him a martyr. They need to publicly disgrace Jesus in order to get their honor back. They need him executed as a criminal. This honor stuff is pretty serious. Some Middle Easterners still kill over honor.[19] It is within this context that we must understand the fact that Jesus encouraged his disciples to be humble: “When someone invites you to a wedding feast, do not take the place of honor” (Lk 14:8). If you are not humble, you could suffer a terrible fate: “for

According to the gospels, Christ healed diseases, cast out devils, rebuked the sea, cured the blind, fed multitudes with five loaves and two fishes, walked on the sea, cursed a fig tree, turned water into wine and raised the dead. How is it possible to substantiate these miracles? The Jews, among whom they were said to have been performed, did not believe them. The diseased, the palsied, the leprous, the blind who were cured, did not become followers of Christ. Those that were raised from the dead were never heard of again. Can we believe that Christ raised the dead? A widow living in Nain is following the body of her son to the tomb. Christ halts the funeral procession and raises the young man from the dead and gives him back to the arms of his mother. This young man disappears. He is never heard of again. No one takes the slightest interest in the man who returned from the realm of death. Luke is the only one who tells the story. Maybe Matthew, Mark and John never heard of it, or did not believe it and so failed to record it. John says that Lazarus was raised from the dead. It was more wonderful than the raising of the widow’s son. He had not been laid in the tomb for days. He was only on his way to the grave, but Lazarus was actually dead. He had begun to decay. Lazarus did not excite the least interest. No one asked him about the other world. No one inquired of him about their dead friends. When he died the second time no one said: “He is not afraid. He has traveled that road twice and knows just where he is going.” We do not believe in the miracles of Mohammed, and yet they are as well attested as this. We have no confidence in the miracles performed by Joseph Smith, and yet the evidence is far greater, far better. If a man should go about now pretending to raise the dead, pretending to cast out devils, we would regard him as insane. What, then, can we say of Christ? If we wish to save his reputation we are compelled to say that he never pretended to raise the dead; that he never claimed to have cast out devils. We must take the ground that these ignorant and impossible things were invented by zealous disciples, who sought to deify their leader. In those ignorant days these falsehoods added to the fame of Christ. But now they put his character in peril and belittle the authors of the gospels. Christianity cannot live in peace with any other form of faith. If that religion be true, there is but one savior, one inspired book, and but one little narrow grass-grown path that leads to heaven. Why did he not again enter the temple and end the old dispute with demonstration? Why did he not confront the Roman soldiers who had taken money to falsely swear that his body had been stolen by his friends? Why did he not make another triumphal entry into Jerusalem? Why did he not say to the multitude: “Here are the wounds in my feet, and in my hands, and in my side. I am the one you endeavored to kill, but death is my slave”? Simply because the resurrection is a myth. The miracle of the resurrection I do not and cannot believe. We know nothing certainly of Jesus Christ. We know nothing of his infancy, nothing of his youth, and we are not sure that such a person ever existed. There was in all probability such a man as Jesus Christ. He may have lived in Jerusalem. He may have been crucified; but that he was the Son of God, or that he was raised from the dead, and ascended bodily to heaven, has never been, and, in the nature of things, can never be, substantiated.

Solemn three-day fasts, which were instituted by Adhemar of Le Puy, were decreed after an earthquake which took place on 30 December 1097, before the battle of Antioch on 28 June 1098, before an ordeal undergone by Peter Bartholomew on 8 April 1099 and before the procession round Jerusalem on 8 July 1099. These fasts certainly made an impression on the crusaders; they could hardly have failed to have done so, since they can only have made their hunger worse. It was reported that during their fast at Antioch Turks came up to walls with loaves of white bread, with which they tempted and mocked the starving men within. The achievement of the crusaders becomes even more remarkable — in fact it is quite incredible - when one considers that soldiers already weakened by starvation, who certainly appreciated die importance of taking food before battle since they took care to give their horses extra rations, deliberately fasted before their more important engagements. One wonders how they managed to fight at all.

When you come to any town And one comes to any town very late When you come very late to any town In case that town happens to be Valjevo Where I also came You'll come by the path you had to come by Which didn't exist before you But was born with you For you to go by your path And meet her whom you must meet On the path you must go by Who was your life Even before you met her Or knew that she existed Both her and the town to which you came. ***** Until she comes into your life And there forever remains She who started towards you From a great distance From somewhere in the Russian Jerusalem From the Caucasus from Pyatigorsk Where she had never been And her name was what it was For instance Vera Pavlodoljska And looked the way she looked The way no one on earth looks anymore. ***** That will be the only town Where you’ve always been And as soon as you heard her name And before you met her You always knew her And already loved her for centuries. When you come to any town And one comes to any town very late When you come very late to any town In case that town happens to be Valjevo You will come stepping to a double echo Yours and the clatter of another Who travels with you And whose voice blows in the wind On an unusual day for that time of year So even you won’t be sure What town that is Nor which are your steps You’ll only know that voice That doesn’t blow in the wind But appears in you ***** When you come very late to any town The world will become a reminder of her And there won’t be a single place on earth Where she won’t be waiting for you Nor a mirror in which she won’t appear Nor blonde hair that isn’t hers Nor a cloud without her silken smile Space, fields and water have remembered her The way she was when you first met her In any town ***** And nothing would be the way that it is If it could have been the way that it couldn’t Because there exists only one town And only one arrival And only one encounter And each is the first and only And it never happened before or after And all towns are one Parts of one single town Of a town above all towns Of a town that is you Towards which everyone goes ***** And as soon as you saw her You loved her from the beginning And in advance rued the parting Which took place Before you met her Because there exists only one town And only one woman And one single day And one song above all songs And one single word And one town in which you heard it And one mouth that said it And from everything about the way it uttered it You knew it was uttering it for the first time And that you could quietly shut your eyes Because you’d already died and already risen And that which never was had repeated itself.

I don’t know how I didn’t see it for so many years of Bible reading, but I didn’t.  Paul didn’t teach the Gentiles not to follow the law, he didn’t teach people not to have their sons circumcised (in fact he himself had Timothy circumcised in Acts 16:3).  And Paul himself kept the law.  Otherwise, James would have been telling Paul to lie about what he was doing.   So we traded Christmas for Sukkot, the true birth of Messiah during the Feast of Tabernacles, which is a shadow picture of Him coming back to reign for a thousand years.  When we keep that feast, we are making a declaration that we believe He was, is, and is coming.  We keep Yom Kippur, which is a declaration that we believe that Yeshua is the salvation of the nation of Israel as a whole, that “all Israel shall be saved.”  We keep Yom Teruah, the day of Trumpets, which occurs on “the day and hour that no man knows” at the sighting of the first sliver of the new moon during the 7th biblical month of Tishri.  We traded Pentecost for Shavuot, the prophetic shadow picture of the spirit being poured out on the assembly, as we see in the book of Acts,  just as the law was given at Mt Sinai to the assembly, which according to Stephen was the true birth of the church (Acts 7:38) – not in Jerusalem, but at Sinai. We also traded Easter for Passover, the shadow picture of Messiah coming to die to restore us to right standing with God, in order to obey Him when He said, “from now on, do this in remembrance of Me.”  We traded Resurrection Sunday for First Fruits, the feast which served as a shadow of Messiah rising up out of the earth and ascending to be presented as a holy offering to the Father.  In Leviticus 23, these are called the Feasts of the LORD, and were to be celebrated by His people Israel forever, not just the Jews, but all those who are in covenant with Him. Just like at Mt Sinai, the descendants of Jacob plus the mixed multitude who came out of Egypt.    We learned from I John 3:4 that sin is defined as transgression of the law.  I John 1:10 says that if we claim we do not sin we are liars, so sin still exists, and that was written long after the death of the other apostles, including Paul.  I read what Peter said about Paul in 2 Peter 3:15-16 – that his writings were hard to understand and easily twisted.  And I began to see that Peter was right because the more I understood what everyone besides Paul was saying, the more I realized that the only way I could justify what I had been doing was with Paul’s writings.  I couldn’t use Yeshua (Jesus), Moses, John, Peter or any of the others to back up any of the doctrines I was taught – I had to ignore Yeshua almost entirely, or take Him out of context.  I decided that Yeshua, and not Paul, died for me, so I had to

Thursday, November 19 Love Brings Peace As Jesus drew near Jerusalem, he saw the city and wept over it, saying, “…For the days are coming upon you when your enemies will raise a palisade against you; they will encircle you and hem you in on all sides.” Luke 19:41-43 Today’s gospel tells of Jesus’ sorrow and tears over the failure of Jerusalem to accept him. Therefore, he says, the city will not have peace and will be destroyed by its enemies. This is far more than a history lesson, however. Indeed, it reminds us that on any level, from families to local organizations, from nations to the whole world, there will be no peace apart from hearts open to God’s love. Do we long for peace in the world? Then all must be willing to care as much about the needs and interests of others as they care about their own needs and interests. From God’s perspective, the reasons for war must look like the reasons given by little children for their conflicts. “He started it!” “It’s mine!” “No! It’s mine!” “She hit me!” “He hit me first!” And on and on… Lord Jesus, help all the world to be open to your Father’s love and peace. Mitch Finley 1 Maccabees 2:15-29 • Psalm 50:1-2,

New York City is finished," he said. "They can't keep order there, and you can't have business without order. It'll take a hundred years to sort things out and get it all going again." "What do you hear of the U.S. government? I said. "We don't have electricity an hour a month anymore and there's nothing on the air but the preachers anyway." "Well, I hear that this Harvey Albright pretends to be running things out of Minneapolis now. It was Chicago, but that may have gone by the boards. Congress hasn't met since twelve twenty-one." Ricketts said, using a common shorthand for the destruction of Washington a few days before Christmas some years back. "We're still fighting skirmishes with Mexico. The Everglades are drowning. Trade is becoming next to impossible, from everything I can tell, and business here is drying up. It all seems like a bad dream. The future sure isn't what it used to be, is it?" "We believe in the future, sir. Only it's not like the world we've left behind," Joseph said. "How's that?" "We're building our own New Jerusalem up the river. it's a world made by hand, now, one stone at a time, one board at a time, one hope at a time, one soul at a time. . .

If the reality inhabited by several generations of a thousand or so people can be rubbed out like a cheap hood in the wrong bar on the wrong night, what or where is safe? Hell, these days, is there still a right side of the tracks for anybody to be born on? He’s come here to sniff out the surviving traces of a vanished yesterday, but all he sees in these deleted streets are the defective embryos of an emerging future. And when finally that future’s born and we can’t bear to look at it; when we’re ashamed to be the lineage, the parent culture that sired this unlovable grotesque, where shall we banish it so that we needn’t see it anymore?

Dear Friend: Are you a Christian? What have you done to-day for Christ? Are the friends with whom you have been talking traveling toward the New Jerusalem? Did you compare notes with them as to how you were all prospering on the way? Is that stranger by your side a fellow-pilgrim? Did you ask him if he would be? Have you been careful to recommend the religion of Jesus Christ by your words, by your acts, by your looks, this day? If danger comes to you, have you this day asked Christ to be your helper? If death comes to you this night, are you prepared to give up your account? What would your record of this last day be? A blank? What! Have you done nothing for the Master? Then what have you done against Him? Nothing? Nay, verily! Is not the Bible doctrine, 'He that is not for me is against me?'  "Remember that every neglected opportunity, every idle word, every wrong thought of yours has been written down this day. You can not take back the thoughts or words; you can not recall the opportunity. This day, with all its mistakes, and blots, and mars, you can never live over again. It must go up to the judgment just as it is. Have you begged the blood of Jesus to be spread over it all? Have you resolved that no other day shall witness a repeatal of the same mistakes? Have you resolved in your own strength or in His?

44Then he said to them,  k“These are my words that I spoke to you while I was still with you,  lthat everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.” 45Then  mhe opened their minds to understand the Scriptures, 46and said to them, “Thus  nit is written,  othat the Christ should suffer and on the third day  prise from the dead, 47and that  qrepentance for [3] the forgiveness of sins should be proclaimed  rin his name  sto all nations,  tbeginning from Jerusalem. 48 uYou are witnesses of these things. 49And behold, I am sending  vthe promise of my Father upon you. But stay in the city until you  ware clothed with  xpower  yfrom on high.

Most of the original Jewish freedom fighters who fought to establish Israel against all worldly forces, are now dead. Israel’s David Ben-Gurions and Moshe Dayans are gone. The next generation of Israeli leadership were tough, disciplined and resolute in preserving control over the land that God placed in their hands. Those leaders are now no longer in power. Recently, Israel was led by Prime Minister Ehud Olmert, who was, to put it charitably, no David Ben Gurion. He made it clear that he would deal away the land that the Lord granted to Israel, even saying in his final days in office that to attain peace with the Palestinians, Israel would have to withdraw “from nearly all of the West Bank as well as East Jerusalem.

Thou art seeking Christ, close not those eyes, turn not away thy face from Calvary’s streaming tree: now that Satan hinders thee, it is because the night is almost over, and the day-star begins to shine. Brethren, ye who are most molested, most sorrowfully tried, most borne down, yours is the brighter hope: be now courageous; play the man for God, for Christ, for your own soul, and yet the day shall come when you with your Master shall ride triumphant through the streets of the New Jerusalem, sin, death, and hell, captive at your chariot wheels, and you with your Lord crowned as victor, having overcome through the blood of the Lamb. May God bless dear friends now present. I do not know to whom this sermon may be most suitable, but I believe it is sent especially to certain tried saints.

When everything about a people is for the time growing weak and ineffective, it begins to talk about efficiency. So it is that when a man’s body is a wreck he begins, for the first time, to talk about health. Vigorous organisms talk not about their processes, but about their aims. There cannot be any better proof of the physical efficiency of a man than that he talks cheerfully of a journey to the end of the world. And there cannot be any better proof of the practical efficiency of a nation than that it talks constantly of a journey to the end of the world, a journey to the Judgment Day and the New Jerusalem. There can be no stronger sign of a coarse material health than the tendency to run after high and wild ideals; it is in the first exuberance of infancy that we cry for the moon. None

There were two brothers and a sister. And they had heard from the sky, or from the winds, that Jesus Christ had been born and had grown to manhood. There were portents and dreams that told them about him. Finally the two brothers started for Jerusalem, leaving their sister at home in this place. And they arrived on the day of the crucifixion, so they only saw him dead. And these two brothers from this pass in the Georgian mountains were heartbroken, and they begged a piece of the body-cloth of Jesus, and they brought it home to their sister. She was grief-stricken by the crucifixion, and she clutched the cloth, and fell sick and died of sorrow, and her dead hand held the cloth against her heart. Then the brothers tried to release the cloth, but her hand held firm and they could not get it away from her. And so she was buried with the cloth still held in her hand. She was buried right in this place where the church now stands. And almost immediately a plant grew out of the grave and became a giant tree. After a number of years it was desired to build a church in this place to commemorate the event. And woodsmen came and tried to cut the tree, but their axes flew to pieces against its trunk. Everyone tried to cut the tree, and they couldn't make a dent in it. Finally two angels came and cut the tree, and the church was built over the spot. The dark woman pointed to a curious tent-like structure of clay inside the church, and this is where the grave was, she said, and this is where the tree stood. And under the clay tent undoubtedly was the body of the holy woman, still clutching the piece of the cloth that had been worn by Jesus.

The area occupied by the Christians in Syria and Palestine, called Outremer because of its location beyond the Mediterranean Sea, was a thin coastal strip extending from Armenia in the north to the borders of the Fatimid caliphate of Egypt in the south. By 1109, the Christian territory was divided into four large states: the Kingdom of Jerusalem, extending from Gaza to Beirut; the County of Tripoli, from Beirut to Margat; the Principality of Antioch, from Margat to Alexandria; and the County of Edessa, which stretched northeast all the way to present-day Urfa. These Latin states were governed by noble courts in much the same way as their counterparts in Europe. They were often rocked by dynastic disputes, which, together with the scarcity of available troops and the latent threat of Muslim attack, put the security of the Christian population in a constant state of uncertainty.

During the Reformation, one of Martin Luther’s chief complaints about the Catholic Church was that it was full of corruption and fraud. He argued that the cult of the saints, in particular, was riddled with forged relics and superstitious practices. It is rumored that Luther’s epiphany about the Catholic Church came as he ascended the legendary Scala Sancta in Rome in 1510. These “Holy Stairs” are believed to have been the very steps on which Jesus ascended to be tried by Pilate in Jerusalem. To this day pilgrims who ascend the stairs on their knees are granted an indulgence that knocks nine years off their time in purgatory for each of the twenty-eight steps. Luther purportedly became so disillusioned with indulgences and relics after this event that he famously complained, “What lies there are about relics! . . . How does it happen that eighteen apostles are buried in Germany when Christ had only twelve?

Perhaps the Lord needs such men on the outside of his Church, to help it along. They are among its auxiliaries, and can do more good for the cause where the Lord has placed them, than anywhere else. And the same is true of the priesthood and its auxiliaries inside the Church. Hence, some are drawn into the fold and receive a testimony of the Truth; while others remain unconverted—for the present; the beauties and glories of the gospel being veiled temporarily from their view, for a wise purpose. The Lord will open their eyes in his own due time. God is using more than one people for the accomplishment of his great and marvelous work. The Latter-day Saints cannot do it all. It is too vast, too arduous, for any one people. Our part in it is the greatest. We have the gospel and the priesthood, with a mission to gather Israel, build the New Jerusalem, and prepare the way for the advent of the King of kings. And this duty has been laid upon us because we belong to the house of Israel. It is the God of Israel who is coming to reign and we are the right people to prepare the way before him.

This image, this series of fasts, tells our bodies and our souls the story of the encroachment of emptiness: the story of impermanence. There was a Great Temple, a great nation with its capital in Jerusalem, but even such seemingly unshakable institutions as these simply slipped away into the mists of history. Yet even while it stood, the Great Temple was a structure that was centered around emptiness. The Holy of Holies, the Sacred Center upon which all the elaborate structural elegance of the Temple served to focus, was primarily a vacated space. It was defined that way in the Torah. The Holy of Holies was the space no one could enter except the high priest, and even he could only enter for a few moments on Yom Kippur. If anyone else entered this place, or if the high priest entered on any other day, the charged emptiness at the Sacred Center, the powerful nothingness there, would break out on him and overwhelm him, and he would die. So Yom Kippur is, among other things, the day we enter the vacated space, even if only by proxy, the day we experience the charged emptiness at the Sacred Center.

If one could prove from established and reliable histories that the events in Judith really happened, it would be a noble and fine book, and should properly be in the Bible. Yet it hardly squares with the historical accounts of the Holy Scriptures, especially Jeremiah and Ezra. For these show how Jerusalem and the whole country were destroyed, and were thereafter laboriously rebuilt during the time of the monarchy of the Persians who occupied the land. Against this the first chapter of Judith claims that King Nebuchadnezzar of Babylon was the first one to set about conquering this territory; it creates the impression that these events took place before the captivity of the Jews, and before the rise of the Persian monarchy. Philo, on the contrary, says that they happened after the release and return of the Jews from Babylon under King Ahasuerus, at which time the Jews had rebuilt neither the temple nor Jerusalem, and had no government. Thus as to both time and name, error and doubt are still present, so that I cannot reconcile [the accounts] at all. Such an interpretation strikes my fancy, and I think that the poet deliberately and painstakingly inserted the errors of time and name in order to remind the reader that the book should be taken and understood as that kind of a sacred, religious, composition. It may even be that in those days they dramatized literature like this, Just as among us the Passion and other sacred stories are performed. In a common presentation or play they conceivably wanted to teach their people and youth to trust God, to be righteous, and to hope in God for all help and comfort, in every need, against all enemies, etc. Therefore this is a fine, good, holy, useful book, well worth reading by us Christians. For the words spoken by the persons in it should be understood as though they were uttered in the Holy Spirit by a spiritual, holy poet or prophet who, in presenting such persons in his play, preaches to us through them. Next after Judith, therefore, like a song following a play, belongs the Wisdom of Philo, a work which denounces tyrants and praises the help which God bestows on his people. The song [that follows] may well be called an illustration of this book [of Judith].

If one could prove from established and reliable histories that the events in Judith really happened, it would be a noble and fine book, and should properly be in the Bible. Yet it hardly squares with the historical accounts of the Holy Scriptures, especially Jeremiah and Ezra. For these show how Jerusalem and the whole country were destroyed, and were thereafter laboriously rebuilt during the time of the monarchy of the Persians who occupied the land. Against this the first chapter of Judith claims that King Nebuchadnezzar of Babylon was the first one to set about conquering this territory; it creates the impression that these events took place before the captivity of the Jews, and before the rise of the Persian monarchy. Philo, on the contrary, says that they happened after the release and return of the Jews from Babylon under King Ahasuerus, at which time the Jews had rebuilt neither the temple nor Jerusalem, and had no government. Thus as to both time and name, error and doubt are still present, so that I cannot reconcile [the accounts] at all. Such an interpretation strikes my fancy, and I think that the poet deliberately and painstakingly inserted the errors of time and name in order to remind the reader that the book should be taken and understood as that kind of a sacred, religious, composition. It may even be that in those days they dramatized literature like this, Just as among us the Passion and other sacred stories are performed. In a common presentation or play they conceivably wanted to teach their people and youth to trust God, to be righteous, and to hope in God for all help and comfort, in every need, against all enemies, etc. Therefore this is a fine, good, holy, useful book, well worth reading by us Christians. For the words spoken by the persons in it should be understood as though they were uttered in the Holy Spirit by a spiritual, holy poet or prophet who, in presenting such persons in his play, preaches to us through them. Next after Judith, therefore, like a song following a play, belongs the Wisdom of Philo, a work which denounces tyrants and praises the help which God bestows on his people. The song [that follows] may well be called an illustration of this book [of Judith].

sail, we  tcame by a straight course to Cos, and the next day to Rhodes, and from there to Patara. [1] 2And having found a ship crossing to Phoenicia, we went aboard and set sail. 3When we had come in sight of Cyprus, leaving it on the left we sailed to Syria and landed at Tyre, for there the ship was to unload its cargo. 4And having sought out the disciples, we stayed there for seven days. And  uthrough the Spirit they were telling Paul not to go on to Jerusalem. 5When our days there were ended, we departed and went on our journey, and they all, with wives and children,  vaccompanied us until we were outside the city. And  wkneeling down on the beach, we prayed 6and said farewell to one another. Then we went on board the ship, and they returned home. 7When we had finished the voyage from Tyre, we arrived at Ptolemais, and we greeted  xthe brothers [2] and stayed with them for one day. 8On the next day we departed and came to Caesarea, and we entered the house of  yPhilip  zthe evangelist, who was one of the seven, and stayed with him. 9He had four unmarried daughters,  awho prophesied. 10While we were staying for many days, a prophet named  bAgabus came down from Judea. 11And coming to

1. In the tabernacle there was acacia wood overlaid with gold and also linen embroidered with gold thread; both the acacia wood and the linen signify humanity, and the gold signifies divinity (Exo. 25:10-11; 26:15, 29; 36:34; 37:1-2; 28:6; 39:3). 2. In Exodus 3 God’s dwelling was a thornbush, but in Exodus 40 His dwelling was the tabernacle made of humanity overlaid by and interwoven with divinity; such an overlaid and embroidered humanity is a transformed humanity. ‹‹    DAY 3    ›› F. Both the thornbush and the tabernacle are symbols; God’s actual dwelling place was neither the physical thornbush nor the tabernacle; it was His people: 1. After the children of Israel had been dealt with by God, they became acacia wood overlaid with gold and also linen embroidered with gold thread; the church today is the fulfillment of this type. 2. At present, the church may be a redeemed thornbush; however, the day is coming when we shall be gold, pearl, and precious stone (Rev. 21:18-21). 3. Praise the Lord for this marvelous vision of God’s dwelling place! This vision covers God’s habitation from the initial stage, the stage of the thornbush, to the consummate stage, the stage of the New Jerusalem.

If one could nominate an absolutely tragic day in human history, it would be the occasion that is now commemorated by the vapid and annoying holiday known as “Hannukah.” For once, instead of Christianity plagiarizing from Judaism, the Jews borrow shamelessly from Christians in the pathetic hope of a celebration that coincides with “Christmas,” which is itself a quasi-Christian annexation, complete with burning logs and holly and mistletoe, of a pagan Northland solstice originally illuminated by the Aurora Borealis. Here is the terminus to which banal “multiculturalism” has brought us. But it was nothing remotely multicultural that induced Judah Maccabeus to reconsecrate the Temple in Jerusalem in 165 BC, and to establish the date which the soft celebrants of Hannukah now so emptily commemorate. The Maccabees, who founded the Hasmonean dynasty, were forcibly restoring Mosaic fundamentalism against the many Jews of Palestine and elsewhere who had become attracted by Hellenism. These true early multiculturalists had become bored by “the law,” offended by circumcision, interested by Greek literature, drawn by the physical and intellectual exercises of the gymnasium, and rather adept at philosophy. They could feel the pull exerted by Athens, even if only by way of Rome and by the memory of Alexander’s time, and were impatient with the stark fear and superstition mandated by the Pentateuch. They obviously seemed too cosmopolitan to the votaries of the old Temple—and it must have been easy to accuse them of “dual loyalty” when they agreed to have a temple of Zeus on the site where smoky and bloody altars used to propitiate the unsmiling deity of yore. At any rate, when the father of Judah Maccabeus saw a Jew about to make a Hellenic offering on the old altar, he lost no time in murdering him. Over the next few years of the Maccabean “revolt,” many more assimilated Jews were slain, or forcibly circumcised, or both, and the women who had flirted with the new Hellenic dispensation suffered even worse. Since the Romans eventually preferred the violent and dogmatic Maccabees to the less militarized and fanatical Jews who had shone in their togas in the Mediterranean light, the scene was set for the uneasy collusion between the old-garb ultra-Orthodox Sanhedrin and the imperial governorate. This lugubrious relationship was eventually to lead to Christianity (yet another Jewish heresy) and thus ineluctably to the birth of Islam. We could have been spared the whole thing.

APRIL 22 LET THE EAST GATE OF GOD’S GLORY BE REPAIRED I WILL GUIDE you continually and satisfy your soul and strengthen your bones. You shall be like a watered garden and like a spring of water whose waters do not fail. You shall raise up the foundations of many generations, and shall be called the Repairer of the Breach, the Restorer of Streets to Dwell In. Just as My servant Nehemiah repaired the east gate of My house in Jerusalem, so will the east gate in your life be repaired and opened to allow My glory to fill your life. My Holy Spirit will bring restoration to all the gates of your life, and I will come and dwell within your temple in the fullness of My glory. ISAIAH 45:1–3; EZEKIEL 11:1; NEHEMIAH 1–6 Prayer Declaration Lord, let the gates of my life and city be repaired through the Holy Spirit. Let the gate of the fountain through which Your Holy Spirit flows be repaired in my life. Let the sheep gate of the apostolic and the fish gate of evangelism be restored. Let the old gate of the move of Your Spirit be repaired and active in this present day. Let the dung gate of deliverance be restored, and let many walk through to their deliverance. Let the water gate in my life allow me to preach and to teach of Your great mercy, love, and salvation.

I am suprised to a mad extent that people who claim to be intelligent and truth seeking go to church, hear their religious leaders say something, and without vetting it to a reasonable extent swallow it hook and all. Now the church has moved from speaking truth to power but has now aced her game by canvassing for politicians who have no business with God or his people. "by the use of simple propaganda even the most spiritual among us can be sold for the price of an orange," and the church is already falling into this snare. Without sentiments my prayers has been that God should raise us leaders who will futher his enterprise, leaders who will put God and the masses first. So it does not matter if it is Buhari or Jonathan, after all God used Cyrus who was a full blooded gentile(Isaiah 45 verses 1-8) to futher His cause. I strongly urge Nigerians to continue in their prayers for this Jerusalem. Left to some of our religious leaders they will even go the extent of helping God to decide who gets the votes. Let's not allow ourselves to be blinded by the curtains of religion and politics. And instead of using social media to spread bad blood and create feuds, let's encourage and spread the message of peace. Come the D day, we will go out there, vote (at least we have that right), and leave the rest to God. I am a Patriot

Jesus himself remains an enigma. There have been interesting attempts to uncover the figure of the ‘historical’ Jesus, a project that has become something of a scholarly industry. But the fact remains that the only Jesus we really know is the Jesus described in the New Testament, which was not interested in scientifically objective history. There are no other contemporary accounts of his mission and death. We cannot even be certain why he was crucified. The gospel accounts indicate that he was thought to be the king of the Jews. He was said to have predicted the imminent arrival of the kingdom of heaven, but also made it clear that it was not of this world. In the literature of the Late Second Temple period, there had been hints that a few people were expecting a righteous king of the House of David to establish an eternal kingdom, and this idea seems to have become more popular during the tense years leading up to the war. Josephus, Tacitus and Suetonius all note the importance of revolutionary religiosity, both before and after the rebellion.2 There was now keen expectation in some circles of a meshiah (in Greek, christos), an ‘anointed’ king of the House of David, who would redeem Israel. We do not know whether Jesus claimed to be this messiah – the gospels are ambiguous on this point.3 Other people rather than Jesus himself may have made this claim on his behalf.4 But after his death some of his followers had seen him in visions that convinced them that he had been raised from the tomb – an event that heralded the general resurrection of all the righteous when God would inaugurate his rule on earth.5 Jesus and his disciples came from Galilee in northern Palestine. After his death they moved to Jerusalem, probably to be on hand when the kingdom arrived, since all the prophecies declared that the temple would be the pivot of the new world order.6 The leaders of their movement were known as ‘the Twelve’: in the kingdom, they would rule the twelve tribes of the reconstituted Israel.7 The members of the Jesus movement worshipped together every day in the temple,8 but they also met for communal meals, in which they affirmed their faith in the kingdom’s imminent arrival.9 They continued to live as devout, orthodox Jews. Like the Essenes, they had no private property, shared their goods equally, and dedicated their lives to the last days.10 It seems that Jesus had recommended voluntary poverty and special care for the poor; that loyalty to the group was to be valued more than family ties; and that evil should be met with non-violence and love.11 Christians should pay their taxes, respect the Roman authorities, and must not even contemplate armed struggle.12 Jesus’s followers continued to revere the Torah,13 keep the Sabbath,14 and the observance of the dietary laws was a matter of extreme importance to them.15 Like the great Pharisee Hillel, Jesus’s older contemporary, they taught a version of the Golden Rule, which they believed to be the bedrock of the Jewish faith: ‘So always treat others as you would like them to treat you; that is the message of the Law and the Prophets.

Build houses and make yourselves at home. You are not camping. This is your home; make yourself at home. This may not be your favorite place, but it is a place. Dig foundations; construct a habitation; develop the best environment for living that you can. If all you do is sit around and pine for the time you get back to Jerusalem, your present lives will be squalid and empty. Your life right now is every bit as valuable as it was when you were in Jerusalem, and every bit as valuable as it will be when you get back to Jerusalem. Babylonian exile is not your choice, but it is what you are given. Build a Babylonian house and live in it as well as you are able. Put in gardens and eat what grows in the country. Enter into the rhythm of the seasons. Become a productive part of the economy of the place. You are not parasites. Don’t expect others to do it for you. Get your hands into the Babylonian soil. Become knowledgeable about the Babylonian irrigation system. Acquire skill in cultivating fruits and vegetables in this soil and climate. Get some Babylonian recipes and cook them. Marry and have children. These people among whom you are living are not beneath you, nor are they above you; they are your equals with whom you can engage in the most intimate and responsible of relationships. You cannot be the person God wants you to be if you keep yourself aloof from others. That which you have in common is far more significant than what separates you. They are God’s persons: your task as a person of faith is to develop trust and conversation, love and understanding. Make yourselves at home there and work for the country’s welfare. Pray for Babylon’s well-being. If things go well for Babylon, things will go well for you. Welfare: shalom. Shalom means wholeness, the dynamic, vibrating health of a society that pulses with divinely directed purpose and surges with life-transforming love. Seek the shalom and pray for it. Throw yourselves into the place in which you find yourselves, but not on its terms, on God’s terms. Pray. Search for that center in which God’s will is being worked out (which is what we do when we pray) and work from that center. Jeremiah’s letter is a rebuke and a challenge: “Quit sitting around feeling sorry for yourselves. The aim of the person of faith is not to be as comfortable as possible but to live as deeply and thoroughly as possible—to deal with the reality of life, discover truth, create beauty, act out love. You didn’t do it when you were in Jerusalem. Why don’t you try doing it here, in Babylon? Don’t listen to the lying prophets who make an irresponsible living by selling you false hopes. You are in Babylon for a long time. You better make the best of it. Don’t just get along, waiting for some miraculous intervention. Build houses, plant gardens, marry husbands, marry wives, have children, pray for the wholeness of Babylon, and do everything you can to develop that wholeness. The only place you have to be human is where you are right now. The only opportunity you will ever have to live by faith is in the circumstances you are provided this very day: this house you live in, this family you find yourself in, this job you have been given, the weather conditions that prevail at this moment.

As I noted in Chapter 14, “The Earthquake,” there was a supermarket in Jerusalem where I shopped for fruits and vegetables almost every day. It was owned by an Iraqi Jewish family who had immigrated to Israel from Baghdad in the early 1940s. The patriarch of the family, Sasson, was an elderly curmudgeon in his sixties. Sasson’s whole life had left him with the conviction that the Arabs would never willingly accept a Jewish state in their midst and that any concessions to the Palestinians would eventually be used to liquidate the Jewish state. Whenever Sasson heard Israeli doves saying that the Palestinians really wanted to live in peace with the Jews, but that they just couldn’t always come out and declare it, it sounded ludicrous to him. It simply ran counter to everything life in Iraq and Jerusalem had taught him, and neither the Camp David treaty with Egypt nor declarations by Yasir Arafat—nor the Palestinian uprising itself—had convinced him otherwise. As I said, as far as Sasson was concerned, the problem between himself and the Palestinians was not that they didn’t understand each other, but that they did—all too well. Sasson, I should add, did not appear to be ideologically committed to Israel’s holding the West Bank and Gaza Strip. He was a grocer, and ideology did not trip easily off his tongue. I am sure he rarely, if ever, went to the occupied territories. Like a majority of Israelis, he viewed the Israeli presence in the West Bank and Gaza Strip primarily in terms of security. I believe that Sasson is the key to a Palestinian–Israeli peace settlement—not him personally, but his world view. He is the Israeli silent majority. He is the Israeli two-thirds. You don’t hear much from the Sassons of Israel. They don’t talk much. They are not as interesting to interview as wild-eyed messianic West Bank settlers, or as articulate as Peace Now professors who speak with an American accent. But they are the foundation of Israel, the gravity that holds the country in place. And, more important, years of reporting from Israel have taught me that there is a little bit of Sasson’s almost primitive earthiness in every Israeli—not only all those in the Likud Party on the right side of the political spectrum, but a majority of those in the Labor Party as well; not only those Israelis born in Arab countries, but those born in Israel as well. Indeed, the Israeli public is not divided fifty-fifty on the question of peace with the Palestinians. The truth is, the Israeli public is divided in three. One segment, on the far left—maybe 5 percent of the population—is ready to allow a Palestinian state in the West Bank and Gaza tomorrow, and sincerely believes the Palestinians are ready to live in peace with the Jews. Another segment, on the far right—maybe 20 percent of the population—will never be prepared, for ideological reasons, to allow a Palestinian state in the West Bank and Gaza. They are committed to holding forever all the Land of Israel, out of either nationalist or messianic sentiments. In between these two extremes you have the Sassons, who make up probably 75 percent of the population. The more liberal Sassons side with the Labor Party, the more hard-line Sassons side with the Likud, but they all share a gut feeling that they are locked in an all-or-nothing communal struggle with the Palestinians. Today the

The Woman at Jacob’s Well Jesus traveled from Judea to Samaria. About noontime, Jesus rested by Jacob’s well, and His followers went to buy food. A woman came to the well to draw water. “Give me a drink,” Jesus said. “You’re a Jew,” she said. “I’m a Samaritan. Jews don’t share with Samaritans.” “You don’t know who’s asking you for a drink. If you did, you’d ask me for a drink. Then I’d give you living water.” “You don’t have a bucket, sir. How will you get that living water?” “Whoever drinks water from this well,” Jesus said, “will get thirsty again. But when I give you water the well is inside of you. It bubbles up to give you eternal life.” “Sir,” the woman said, “please give me this water. Then I’ll never thirst again. I won’t have to come to this well.” “Go get your husband, and come back.” The Samaritan woman said, “I see you’re a prophet. Tell me, which is right, to worship at this mountain or at Jerusalem?” “Believe me,” Jesus answered. “The time has come when you won’t worship the Father in either place. The real worshipers worship the Father in spirit and in truth. God is seeking people who will worship him this way. You see, God is Spirit. So the people who worship him must worship in spirit and truth.” Then the woman said, “I know Christ is coming. When he does he’ll teach us everything.” “I’m speaking to you. I’m Christ.” Just then Jesus’ followers came back with the food. They were surprised that Jesus was talking with this Samaritan woman. She left her water jug at the well and hurried back to town. “Come and see a man who told me everything I’ve ever done! Could he be Christ?” Many people in that town believed in Jesus because of the woman. Jesus stayed there two days. Many more believed because they heard his words.

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

Animals are the lower intelligent of creatures, yet God illustrates man as one of them. Why? To demonstrate to us how careless, how thoughtless, and sometimes how cruel and low-life we can be without him. Without God, we go through a hard, disappointing, and dreadful life. We are like fearful, untrained, and bitter children that have played all day and are afraid to go to sleep at night, thinking we are going to miss out or be left out of things. A sailor out on a stormy sea needs a strong sail and anchor for the days and a lighthouse for the nights to survive. This is a good illustration of witnessing. We draw from one another’s strength for the day and mediate on it in the nights in accordance with God’s Word. God has faded out of the mind of this generation, we like immature children, believe that the Toyland of material wealth is a sufficient world. Yet houses, cars, and money really do not fulfill. Abraham begot Isaac, and Isaac begot Jacob – a generation of God-fearing men. But in the next generation, God was not the God of Isaac. He had faded and became second place in their lives. Even in the mother’s womb, there was a struggle for honor and success. Jacob stole his brother’s birthright. Morals were decaying, rottenness appeared. The same things have happened with us. Our whole nation is reaping the results of a fading faith and trust, which is producing decaying morals and a decaying country. We are morally out of control. Unless we, like Jacob, who when frightened for his life desired a moral renewal, acknowledge that we are wrong and find God in the process. We must seek God with our whole hearts. The future of this world is in the hands of the believers. God has left everything in the hands of the church. Therefore, we must witness. An evangelical team must go out and bring the people back to the Garden of Eden as God had originally planned. Grace is always available!

In Shushan the citadel there was a certain Jew whose name was Mordecai the son of Jair, the son of Shimei, the son of Kish, a Benjamite. Kish had been carried away from Jerusalem with the captives who had been captured with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away. Esther 2:5-6 Mordecai is a Jew living in Shushan (remember from last week — this is the city that Darius established as the capital). His great-grandfather is Kish the Benjamite, who was brought to Persia / Babylon during the Babylonian captivity. Even though King Cyrus ended the captivity many years ago, many Jews have remained in Persia. Mordecai’s family was among them. Mordecai’s heritage is an vital part of God’s plan, so let’s be careful not to over look this important detail. God always has a remnant of people. Even though Mordecai is no longer captive to the will of man keeping him in exile, he is still captive to the will of God. As a result of his obedience to God, Mordecai remained in Persia even after he was free to leave. God has promised to protect His people, and His plan is in action. Mordecai is an important part of that plan! Also important to note is that this the historian’s first mention of Jews living in Persia. Mordecai descending from Kish the Benjamite is interesting, because another important biblical figure also descended from Kish: Israel’s first king, Saul. Saul was Kish’s son (1 Samuel 9:1). While this point may not seem important in a history of Ahasuerus, the ancestry of this Jew is very important in the history of Persia. Mordecai’s most important connection is about to be introduced to us: his cousin, Esther. “And Mordecai had brought up Hadassah, that is, Esther, his uncle’s daughter, for she had neither father nor mother. The young woman was lovely and beautiful. When her father and mother died, Mordecai took her as his own daughter.” Esther 2:7 Ahasuerus is not the only one in Persia busy preparing; Mordecai is preparing as well. For many years now, he has been preparing Esther, raising her for the future that God intended for her. As you prepare, consider that you might be preparing for a future you do not know anything about; and that you may be preparing someone other than yourself. Mordecai’s first step was to obey God. Certainly it was God who told him to stay with Esther in Persia, even after her parents had died. We are never told that Mordecai had married; what reason was there for him to stay in Persia? Even so, Mordecai stayed in Persia with Esther and raised her as his own daughter. Raising her was a process, and he had to depend on the Lord to know the right thing to do. He had no way of predicting what would happen in her life or his, but he was obedient during the process (remember Jeremiah 29?). Mordecai was preparing Esther for a future he did not know anything about yet, but Mordecai knew something that we need to keep in our hearts as well: serving God every day will develop qualities in us that will serve us well, whatever the future may hold. Mordecai was preparing Esther to be faithful to God, knowing that quality could only help her in her life. Mordecai did not know what God had in store for Esther — but he did know that God had a plan for her, just as He has a plan for all of us. Mordecai poured his life into her. Is there someone that you are supposed to be pouring your life into? Perhaps while reading this history, you are identifying with Esther. Maybe you are an “Esther”, but consider that you may be a “Mordecai”. It is likely you will identify with both of them at different seasons in your life. Pray that you will be able to discern those seasons. Mordecai and Esther are cousins. Sometime after the Jews were carried away to Persia, Esther’s parents died. Out of the heartbreaking tragedy of losing her parents, God’s providence was still at work. His word promises that in the hands of the Lord, “all things work together for good to those who

December 15 2 Chronicles 17 1Jehoshaphat his son reigned in his place and strengthened himself against Israel. 2He placed forces in all the fortified cities of Judah and set garrisons in the land of Judah, and in the cities of Ephraim that Asa his father had captured. 3The LORD was with Jehoshaphat, because he walked in the earlier ways of his father David. He did not seek the Baals, 4but sought the God of his father and walked in his commandments, and not according to the practices of Israel. 5Therefore the LORD established the kingdom in his hand. And all Judah brought tribute to Jehoshaphat, and he had great riches and honor. 6His heart was courageous in the ways of the LORD. And furthermore, he took the high places and the Asherim out of Judah. 7In the third year of his reign he sent his officials, Ben-hail, Obadiah, Zechariah, Nethanel, and Micaiah, to teach in the cities of Judah; 8and with them the Levites, Shemaiah, Nethaniah, Zebadiah, Asahel, Shemiramoth, Jehonathan, Adonijah, Tobijah, and Tobadonijah; and with these Levites, the priests Elishama and Jehoram. 9And they taught in Judah, having the Book of the Law of the LORD with them. They went about through all the cities of Judah and taught among the people. 10And the fear of the LORD fell upon all the kingdoms of the lands that were around Judah, and they made no war against Jehoshaphat. 11Some of the Philistines brought Jehoshaphat presents and silver for tribute, and the Arabians also brought him 7,700 rams and 7,700 goats. 12And Jehoshaphat grew steadily greater. He built in Judah fortresses and store cities, 13and he had large supplies in the cities of Judah. He had soldiers, mighty men of valor, in Jerusalem. 14This was the muster of them by fathers' houses: Of Judah, the commanders of thousands: Adnah the commander, with 300,000 mighty men of valor; 15and next to him Jehohanan the commander, with 280,000; 16and next to him Amasiah the son of Zichri, a volunteer for the service of the LORD, with 200,000 mighty men of valor. 17Of Benjamin: Eliada, a mighty man of valor, with 200,000 men armed with bow and shield; 18and next to him Jehozabad with 180,000 armed for war. 19These were in the service of the king, besides those whom the king had placed in the fortified cities throughout all Judah.

In the cities of the Jewish diaspora (especially Alexandria, Antioch, Tarsus, Ephesus, and Rome), Jews were widely admired by their gentile neighbors. For one thing, they had a real religion, not a clutter of gods and goddesses and pro forma rituals that almost nobody took seriously anymore. They actually believed in their one God; and, imagine, they even set aside one day a week to pray to him and reflect on their lives. They possessed a dignified library of sacred books that they studied reverently as part of this weekly reflection and which, if more than a little odd in their Greek translation, seemed to point toward a consistent worldview. Besides their religious seriousness, Jews were unusual in a number of ways that caught the attention of gentiles. They were faithful spouses—no, really—who maintained strong families in which even grown children remained affectively attached and respectful to their parents. Despite Caesar Nero’s shining example, matricide was virtually unknown among them. Despite their growing economic success, they tended to be more scrupulous in business than non-Jews. And they were downright finicky when it came to taking human life, seeming to value even a slave’s or a plebeian’s life as much as anyone else’s. Perhaps in nothing did the gentiles find the Jews so admirable as in their acts of charity. Communities of urban Jews, in addition to opening synagogues, built welfare centers for aiding the poor, the miserable, the sick, the homebound, the imprisoned, and those, such as widows and orphans, who had no family to care for them. For all these reasons, the diaspora cities of the first century saw a marked increase in gentile initiates to Judaism. Many of these were wellborn women who presided over substantial households and who had likely tried out some of the Eastern mystery cults before settling on Judaism. (Nero’s wife Poppea was almost certainly one of these, and probably the person responsible for instructing Nero in the subtle difference between Christians and more traditional Jews, which he would otherwise scarcely have been aware of.) These gentiles did not, generally speaking, go all the way. Because they tended to draw the line at circumcision, they were not considered complete Jews. They were, rather, noachides, or God-fearers, gentiles who remained gentiles while keeping the Sabbath and many of the Jewish dietary restrictions and coming to put their trust in the one God of the Jews. Pilgrimage to Jerusalem, however, could turn out to be a difficult test of the commitment of the noachides. For here in the heart of the Jewish world, they encountered Judaism enragé, a provincial religion concerned only with itself, and ages apart from the rational, tolerant Judaism of the diaspora. In the words of Paul Johnson:

Another obstacle was the stubbornness of the countries the pipeline had to cross, particularly Syria, all of which were demanding what seemed to be exorbitant transit fees. It was also the time when the partition of Palestine and the establishment of the state of Israel were aggravating American relations with the Arab countries. But the emergence of a Jewish state, along with the American recognition that followed, threatened more than transit rights for the pipeline. Ibn Saud was as outspoken and adamant against Zionism and Israel as any Arab leader. He said that Jews had been the enemies of Arabs since the seventh century. American support of a Jewish state, he told Truman, would be a death blow to American interests in the Arab world, and should a Jewish state come into existence, the Arabs “will lay siege to it until it dies of famine.” When Ibn Saud paid a visit to Aramco’s Dhahran headquarters in 1947, he praised the oranges he was served but then pointedly asked if they were from Palestine—that is, from a Jewish kibbutz. He was reassured; the oranges were from California. In his opposition to a Jewish state, Ibn Saud held what a British official called a “trump card”: He could punish the United States by canceling the Aramco concession. That possibility greatly alarmed not only the interested companies, but also, of course, the U.S. State and Defense departments. Yet the creation of Israel had its own momentum. In 1947, the United Nations Special Committee on Palestine recommended the partition of Palestine, which was accepted by the General Assembly and by the Jewish Agency, but rejected by the Arabs. An Arab “Liberation Army” seized the Galilee and attacked the Jewish section of Jerusalem. Violence gripped Palestine. In 1948, Britain, at wit’s end, gave up its mandate and withdrew its Army and administration, plunging Palestine into anarchy. On May 14, 1948, the Jewish National Council proclaimed the state of Israel. It was recognized almost instantly by the Soviet Union, followed quickly by the United States. The Arab League launched a full-scale attack. The first Arab-Israeli war had begun. A few days after Israel’s proclamation of statehood, James Terry Duce of Aramco passed word to Secretary of State Marshall that Ibn Saud had indicated that “he may be compelled, in certain circumstances, to apply sanctions against the American oil concessions… not because of his desire to do so but because the pressure upon him of Arab public opinion was so great that he could no longer resist it.” A hurriedly done State Department study, however, found that, despite the large reserves, the Middle East, excluding Iran, provided only 6 percent of free world oil supplies and that such a cut in consumption of that oil “could be achieved without substantial hardship to any group of consumers.

Babel led to an explosion in the number of languages. That was part of Enki's plan. Monocultures, like a field of corn, are susceptible to infections, but genetically diverse cultures, like a prairie, are extremely robust. After a few thousand years, one new language developed - Hebrew - that possessed exceptional flexibility and power. The deuteronomists, a group of radical monotheists in the sixth and seventh centuries B.C., were the first to take advantage of it. They lived in a time of extreme nationalism and xenophobia, which made it easier for them to reject foreign ideas like Asherah worship. They formalized their old stories into the Torah and implanted within it a law that insured its propagation throughout history - a law that said, in effect, 'make an exact copy of me and read it every day.' And they encouraged a sort of informational hygiene, a belief in copying things strictly and taking great care with information, which as they understood, is potentially dangerous. They made data a controlled substance... [and] gone beyond that. There is evidence of carefully planned biological warfare against the army of Sennacherib when he tried to conquer Jerusalem. So the deuteronomists may have had an en of their very own. Or maybe they just understood viruses well enough that they knew how to take advantage of naturally occurring strains. The skills cultivated by these people were passed down in secret from one generation to the next and manifested themselves two thousand years later, in Europe, among the Kabbalistic sorcerers, ba'al shems, masters of the divine name. In any case, this was the birth of rational religion. All of the subsequent monotheistic religions - known by Muslims, appropriately, as religions of the Book - incorporated those ideas to some extent. For example, the Koran states over and over again that it is a transcript, an exact copy, of a book in Heaven. Naturally, anyone who believes that will not dare to alter the text in any way! Ideas such as these were so effective in preventing the spread of Asherah that, eventually, every square inch of the territory where the viral cult had once thrived was under the sway of Islam, Christianity, or Judaism. But because of its latency - coiled about the brainstem of those it infects, passed from one generation to the next - it always finds ways to resurface. In the case of Judaism, it came in the form of the Pharisees, who imposed a rigid legalistic theocracy on the Hebrews. With its rigid adherence to laws stored in a temple, administered by priestly types vested with civil authority, it resembled the old Sumerian system, and was just as stifling. The ministry of Jesus Christ was an effort to break Judaism out of this condition... an echo of what Enki did. Christ's gospel is a new namshub, an attempt to take religion out of the temple, out of the hands of the priesthood, and bring the Kingdom of God to everyone. That is the message explicitly spelled out by his sermons, and it is the message symbolically embodied in the empty tomb. After the crucifixion, the apostles went to his tomb hoping to find his body and instead found nothing. The message was clear enough; We are not to idolize Jesus, because his ideas stand alone, his church is no longer centralized in one person but dispersed among all the people.

Everyone wants to be successful rather than forgotten, and everyone wants to make a difference in life. But that is beyond the control of any of us. If this life is all there is, then everything will eventually burn up in the death of the sun and no one will even be around to remember anything that has ever happened. Everyone will be forgotten, nothing we do will make any difference, and all good endeavors, even the best, will come to naught. Unless there is God. If the God of the Bible exists, and there is a True Reality beneath and behind this one, and this life is not the only life, then every good endeavor, even the simplest ones, pursued in response to God’s calling, can matter forever. That is what the Christian faith promises. “In the Lord, your labor is not in vain,” writes Paul in the first letter to the Corinthians, chapter 15, verse 58. He was speaking of Christian ministry, but Tolkien’s story shows how this can ultimately be true of all work. Tolkien had readied himself, through Christian truth, for very modest accomplishment in the eyes of this world. (The irony is that he produced something so many people consider a work of genius that it is one of the bestselling books in the history of the world.) What about you? Let’s say that you go into city planning as a young person. Why? You are excited about cities, and you have a vision about how a real city ought to be. You are likely to be discouraged because throughout your life you probably will not get more than a leaf or a branch done. But there really is a New Jerusalem, a heavenly city, which will come down to earth like a bride dressed for her husband (Revelation 21–22). Or let’s say you are a lawyer, and you go into law because you have a vision for justice and a vision for a flourishing society ruled by equity and peace. In ten years you will be deeply disillusioned because you will find that as much as you are trying to work on important things, so much of what you do is minutiae. Once or twice in your life you may feel like you have finally “gotten a leaf out.” Whatever your work, you need to know this: There really is a tree. Whatever you are seeking in your work—the city of justice and peace, the world of brilliance and beauty, the story, the order, the healing—it is there. There is a God, there is a future healed world that he will bring about, and your work is showing it (in part) to others. Your work will be only partially successful, on your best days, in bringing that world about. But inevitably the whole tree that you seek—the beauty, harmony, justice, comfort, joy, and community—will come to fruition. If you know all this, you won’t be despondent because you can get only a leaf or two out in this life. You will work with satisfaction and joy. You will not be puffed up by success or devastated by setbacks. I just said, “If you know all this.” In order to work in this way—to get the consolation and freedom that Tolkien received from his Christian faith for his work—you need to know the Bible’s answers to three questions: Why do you want to work? (That is, why do we need to work in order to lead a fulfilled life?) Why is it so hard to work? (That is, why is it so often fruitless, pointless, and difficult?) How can we overcome the difficulties and find satisfaction in our work through the gospel? The rest of this book will seek to answer those three questions in its three sections, respectively.