God S City

Byzantium. Was it Greek or Roman, familiar or hybrid, barbaric or civilized, Oriental or Western? In the late eleventh century Constantinople was the largest and wealthiest city in Christendom, the seat of the Byzantine emperor, Christs vice-regent on earth, and the center of a predominately Christian empire, steeped in Greek cultural and artistic influences, yet founded and maintained by a Roman legal and administrative system. Despite the amalgam of Greek and Roman influences, however, its language and culture was definitely Greek. Constantinople truly was the capital of the Roman empire in the East, and from its founding under the first Constantinus to its fall under the eleventh and last Constantinus the inhabitants always called themselves Romaioi, Romans, not Hellniks, Greeks. Over its millennium long history the empire and its capital experienced many vicissitudes that included several periods of waxing and waning and more than one golden age.Its political will to survive is still eloquently proclaimed in the monumental double land walls of Constantinople, the greatest city fortifications ever built, on which the forces of barbarism dashed themselves for a thousand years. Indeed, Byzantium was one of the longest lasting social organizations in history. Very much part of this success story was the legendary Varangian Guard, the lite body of axe-bearing Northmen sworn to remain loyal to the true Christian emperor of the Romans. There was no hope for an empire that had lost the will to prosecute the grand and awful business of adventure. The Byzantine empire was certainly not of that stamp.

An extraordinary stone box was recently discovered in Jerusalem---the bone-box of 'James, son of Joseph, brother of Jesus.' This is his story . . . It's the year A.D. 57 and Jerusalem teeters on the brink of revolt against Rome. James, leader of the Jewish Christian community, has an enemy in high places. And two very strange friends . . . Rivka Meyers is a Messianic Jewish archaeologist from California, trapped in first-century Jerusalem by a physics experiment gone horribly wrong. Ari Kazan is her husband, an Israeli physicist slowly coming to grips with his Jewish heritage---and with a man named Jesus he was raised to hate. With no way back to their own century, Rivka and Ari seek their niche in this doomed city of God. Ari applies his knowledge of physics to become an engineer, a man of honor. Rivka feels increasingly isolated in a patriarchal culture that treats women like children. She knows what's coming---siege, famine, fire. At first, her warnings earn her grudging respect as a 'seer woman.' But when one of her predictions misses, the city scorns her as a false prophet. Rivka knows that an illegal trial and execution awaits James, son of Joseph, brother of Jesus. Can she prevent this disaster? Will James believe her 'premonition'? Or is Ari right that Rivka's meddling in history will only . . . make matters worse?

City of God is a moving, prophetic account of the divine in daily life. It tells the story of one day in Sara’s ministry: Ash Wednesday, when she carries ashes out of church to public places. Sara explores the profound meanings set loose by touching the forehead of a stranger and paints an unforgettable picture of the search for God all around us.

'City of God' explores the role of neo-Pentecostal Christian sects in the religious, social & political life of Guatemala. O'Neill examines one such church, looking at how its practices have become acts of citizenship in a new, politically relevant era for Protestantism.

“For here we have no lasting city, but we seek the city that is to come.” –Hebrews 13:14 At the very heart of God’s plan for the world stands an extraordinary city. Beginning with the garden of Eden in Genesis and ending with the New Jerusalem in Revelation, the biblical story reveals how God has been working throughout history to establish a city filled with his glorious presence. Tracing the development of the theme of city in both testaments, T. Desmond Alexander draws on his experience as a biblical scholar to show us God’s purpose throughout Scripture to dwell with his redeemed people in a future extraordinary city on a transformed earth. Part of the Short Studies in Biblical Theology series.

The searing novel on which the internationally acclaimed hit film was based. “A Scarface-like urban epic . . . punctuated with lyricism and longing” (Publishers Weekly). City of God is a gritty, gorgeous tour de force from one of Brazil’s most notorious slums. Cidade de Deus: a place where the streets are awash with narcotics, where violence can erupt at any moment over drugs, money, and love—but also a place where the samba beat rocks till dawn, where the women are the most beautiful on earth, and where one young man wants to escape his background and become a photographer. When City of God erupted on screens worldwide, it became one of the most critically and commercially successful foreign films of recent years. But few were aware of the story behind the film. Written by Paulo Lins, who grew up in the favela (shantytown) Cidade de Deus in Rio de Janeiro and who spent years researching its gang history, City of God began life as a coruscating, harrowing novelistic account of twenty years in the illicit pursuits of the youth gangs born from the favela. “With plot devices sometimes as minimal as the dawning of a new day, City of God seems more like a mosaic than a novel, but it’s a mosaic with unforgettably vibrant colors.” —Booklist

While playing a virtual reality game, Rivka Meyers, an American Messianic Jew visiting Israel for an archaeological dig, becomes trapped in ancient Jerusalem, involved in a plot to destroy the spread of Christianity.