Be Careful What You Pray For (Reverend Curtis Black, Book 7) by Kimberla Lawson Roby

By Kimberla Lawson Roby

“Kimberla Lawson Roby is a real author, a storyteller on the best of her game.”
—Eric Jerome Dickey Alicia Black is again! The pampered, privileged daughter of the irrepressible scoundrel Rev. Curtis Black and protagonist of Kimberla Lawson Roby’s New York occasions bestseller The better of every thing, Alicia makes her positive go back in Be cautious What You Pray For. Alicia is newly remarried, to a guy of the fabric who regrettably mirrors far-too-closely her rascally dad. The Reverend Black himself, celebrity of Sin not more, an excessive amount of of an excellent factor, and different well known Roby novels, co-stars in Be cautious What You Pray For—a story of affection and ambition that when back bargains with very important matters because it tells a witty, relocating, page-turning tale, a bestselling mixture that could be a Kimberla Lawson Roby hallmark.

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Now they know . . in truth that I came from you’’ (John 17:6). The unnameable Name is, in short, God’s way of transfiguring—that is, of appearing-disappearing—in a bush that never burns away. The Exodic epiphany is an ingenious wordplay which heralds an eschatological transcendence: a transcendence with the wherewithal to resist the lures of logocentric immanence. Critical Considerations Transcendence can, however, become too transcendent. If removed entirely from historical being, God can become so unknowable and invisible as to escape all identification whatsoever.

The God who reveals Himself on Mount Horeb is and is not, neither is nor is not. This is a God who puns and tautologizes, flares up and withdraws, promising always to return, to become again, to come to be what he is not yet for us. This God is the coming God who may-be. The one who resists quietism as much as zealotry, who renounces both the onto-theology of essence and the voluntarist impatience to appropriate promised lands. This Exodic God obviates the extremes of atheistic and theistic dogmatism in the name of a still small voice that whispers and cries in the wilderness: perhaps.

In this wise, the metaphysics of exodus (being-word-abyss) becomes an exodus of metaphysics. A self-emptying movement of metaphysics beyond itself. π≠ Transiting through and beyond metaphysics, God reveals himself, in keeping with his promissory note in Exodus, as a God that neither is nor is not but may be. And here I might add the intellectual dexterity of Cusanus to the deconstructive daring of Eckhart. God, as Nicholas of Cusa puts it, is best considered neither as esse, nor as nihil, but as possest.

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