It must topple man-made religious empires led by those who are traitors to their original calling.
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It must raise up those unknown and not esteemed to places of power and influence. The kind of moral awakening God prescribes for us must be messy and glorious. Take Acts chapter 5 as a model. The casual observer would be stunned and baffled. On the one hand, God is using the shadow of Peter to heal thousands in the streets.
On the other hand, God is killing people in church. The day of the Lord is darkness and light, blessing and judgment, healing and death. The day of the Lord is one of the only things described in the Bible that evokes equal parts yearning and dread. In the lead-up to this miracle, God is working on two sides of the street.
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On one side is the Lazarus generation and the other side is a prophetic core. Out of graves in the inner city and on campus, the Lazarus generation will rise.
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Today they are in gangs, on drugs, or screaming for leftist revolution. Then, in a way that no man can take credit for, they will be struck by the resurrection power of Christ.
Tomorrow they will be baptized in the Holy Spirit and operate in frightening zeal. Meanwhile, the prophetic core wanders, feeling outside the mainstream. They have been ostracized for wanting revival. They have been punished for not getting with the slick programs. They have huddled together to pray and compare notes. They are starved for the fire, glory, and presence of God. They feel helpless and forgotten, but in their weakness they are being made strong.
The Lazarus generation will find church—as we know it today—unbearable. You may remember the Jesus movement.
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You may recall that as older Christians were receiving the baptism and leaving mainstream denominations hippies, addicts, and campus radicals were being saved. Barefooted, longhaired youth invaded churches in Southern California. Some churches turned them away. Pastors like Chuck Smith and Ralph Wilkerson embraced them and saw explosive growth.
Eventually, millions were saved nationwide. The hallmark of that revival was acoustic, gentle choruses and a message of unconditional love.
This reflected the gentle love matrix of the hippie movement. Remember, Jesus is seen as both Lion and Lamb. The Jesus movement expressed His lamb nature…now comes the lion. The plaintive cry will now give way to the prophetic roar. Your sons and your daughters shall prophesy. Whereas the Jesus movement was marked by the gift of tongues, we will now see tongues of fire and prophecy.
The prophetic gift will be delivered from the fleshly parlor tricks in which it has been imprisoned to nation-altering status. It will prophesy truth to power with paralyzing conviction. Added by 5 of our members. It has been twenty years since Prince Bifalt of Belleger discovered the Last Repository and the sorcerous knowledge hidden there. At the behest of the repository's magisters, and in return for the restoration of sorcery to both kingdoms, the realms of Belleger and Amika ceased generations of war.
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The 24 maps are helpful, while the 31 color illustrations are pertinent and of good quality. The scholarly qualities of Tyerman's work cannot be doubted. His analysis is lucid, avoiding over-generalizations; his arguments, in the majority of cases, eminently reasonable and well-balanced.
One would be hard-pressed to point to any particularly important factual errors, despite the volume's staggering scope. Tyerman's stylish prose makes for a pleasurable read. Frequent displays of wit and dry humor enliven the narration. Two examples: his description of large areas in France, in the Capetian period, as "dominated by a castle and a local boss with a posse of armed thugs later known as knights " 17 ; and the story of Queen Isabella I of Jerusalem who, having lost three husbands through "extravagantly unlikely deaths", died herself at the age of thirty-three, "before other husbands could be put at risk" Tyerman's account is particularly valuable in three aspects.
Firstly, on the organization and preparations for a crusade. As a rule an entire chapter is devoted to the preliminaries of each major expedition chapters 2, 9, 12, 16 ; chapter 12, on the preaching, recruitment and response to the Third Crusade, can serve as an admirable case-study of crusading preparations in general. Secondly, the ideological developments regarding Holy War and religious violence; a topic that the authors revisits regularly, both in dedicated chapters 1, 8 and in smaller sections within chapters, and on which his analysis is most insightful.
Finally, the rich use of materials from France and, particularly, England, on which the author has carried out much of his original research. Nevertheless, while Tyerman provides what is arguably the best overview of crusading preparations, his examination of the expeditions themselves has little new to offer.
Furthermore, he is less at home with developments in other fronts besides Outremer, and in the period of the Later Middle Ages; the corresponding accounts are considerably briefer and based mostly on secondary works. However, such chapters might actually serve the general reader better, as succinct syntheses.
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The chapter on the Albigensian Crusade is a good example. The treatment of the Spanish Reconquista , on the other hand, is rather disappointing in both length and depth. Among Tyerman's points that deserve some additional mention, central is the contention that the successful conclusion of the First Crusade did not "witness the dawning of a pervasive 'age of the crusade'.
see url It was only after the fall of Jerusalem in and the launch of the Third Crusade that crusading took off, and its influence upon western society gradually grew to become nearly all-encompassing from the thirteenth century onwards, particularly after the systematization of the crusade under Innocent III. Tyerman also downplays the association of the First Crusade with pilgrimage, as it was "a penitential holy war rather than It was mostly after Jerusalem was in Christian hands, that, on account of the explosion of pilgrimage traffic, Urban's radical vision of holy war was diluted through the fusion of crusading and pilgrimage.
With regards to preaching and recruitment, Tyerman argues forcefully that preaching tours were meticulously planned and orchestrated, and response to such calls, far from being entirely spontaneous, was cultivated and fostered beforehand, as the preaching had to be addressed to a willing and prepared audience in order to be effective e. Furthermore, I would like to raise a point pertaining to my own research interests as is wont to happen with reviewers : Tyerman examines the aftermath of the Latin conquest of Constantinople in a brief section on "Romania and Byzantium," in which he does refer to the crusades proclaimed in support of the Latin empire at However, his statement that "no significant expedition, crusade or garrison ever came to aid or maintain Romania" is mistaken: like most other literature on the crusades, he overlooks, for example, the reinforcements from Flanders in , William of Montferrat's expedition in , and the crusade led by Baldwin II from the West in Unsuccessful as most of these efforts might have been in the long run, crusading activity in Romania certainly deserves more attention than six lines in a survey of the crusades that is over a thousand pages long.
Given the fact that Tyerman himself had, in the past, identified Romania as one of the seven fronts of crusading activity The Invention of the Crusades , , , it is regrettable that he did not pay any more attention to it. Tyerman has, indeed, produced a history of the crusades that takes account of recent research, and is sober and penetrating in its analysis.
Praise of the author and his work in terms of erudition and acumen is, without a doubt, well-merited. Less unequivocal, however, can be the verdict on the book's suitability as a synthesis for the general reader or as a work of reference. There are some concerns that the present reviewer wishes to express pertaining to the book's overall purpose, structure and usefulness.