Q

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Woe to you, lawyers! You shut people out of God's reign. You didn't enter, and didn't let those enter who are trying to do so.

No one can follow two masters, because they'll either hate one and love the other, or they'll be devoted to one and despise the other. You can't serve both God and Mammon.And the centurion replied, "Master, I'm not worthy for you to come under my roof. (7) Just say the word, and my boy will be healed. (8) I'm also in a chain of command, with soldiers under me. I tell one, 'Go,' and they go; I tell another, 'Come,' and they come; I tell my servant, 'Do this,' and they do it." Adesso pensi che quelle mani sporche e callose che hanno sempre saputo costruire soltanto castelli di merda non riusciranno mai a impastare la malta.

The cold war between pro-capitalist and pro-communist spooks is trasplanted into the killing fields of Reformation Holy Roman Empire by the collective of writers known as Luther Blisset. The story attempts to follow the careers of a radical protestant and an underground member of the inquisition ("Q") for over 30 years, as they circle and try to dispose of each other. The set-pieces (the battle of Frankenhausen, the revolution in Leyden) are well-told, but most of the characters are not well-defined and so it is difficult to care for them. Or what woman with ten silver coins, if she loses one, wouldn't light a lamp, sweep the house, and look everywhere until she found it? (9) When she finds it, she calls together her friends and neighbors and says, 'Rejoice with me, because I've found the coin that I'd lost!' (10) In the same way, I'm telling you, the angels rejoice over one wrongdoer who changes. Come romanzo storico non è sempre convincente: nonostante la descrizione dei luoghi, abiti, abitudini, credenze, il linguaggio resta troppo moderno e l’allegoria (benché voluta) troppo evidente, non soltanto derubando il lettore del piacere di una lettura ingenua, da intrepretare come vuole, ma anche con un tono troppo militante,che rischia di inviare il romanzo nella categoria tanto bestemmiata dell'arte tendenziosa.

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Sullo sfondo, i trent'anni che hanno cambiato il volto dell'Europa come nient'altro era riuscito a fare dai tempi della caduta dell'Impero Romano: dalla rivolta di Lutero (1517) fino al compromesso di Augusta (1555), la frammentazione religiosa del continente, la lotta per il potere. This interpretation stems from the authors describing Q as a "handbook of survival skills", which might cast a revealing light on the book's ending. But, this is just one of the many interpretations that have emerged following publication. [ citation needed] Lutero ha strappato ai preti il vestito nero, soltanto per ricucirlo nel cuore di tutti gli uomini.” He was casting out a demon that couldn't speak. And when the demon came out, the person who couldn't speak started talking. And the crowds were amazed. (15) But some said, "He casts out demons with the power of Beelzebul, the ruler of the demons!" It is as if though the characters are an excuse to retell the history of the times. That wouldn't be so bad, except that the history is not fairly told. The authors obviously intended the radical fringe of early protestantism as a metaphor for radical leftist revolutionaries of the XX Century. This impression is heightened if one considers the attachments to the book, which besides a few pictures of the main characters, includes instruments of torture of right-wing or pro-Western governments of recent times.

Both British novelist Stewart Home and American novelist David Liss have interpreted Q as an "anti-novel", although their respective analyses come to different conclusions. While Home's review emphasized the social, political and subcultural references embedded in the plot, [3] Liss' review dismissed the book as unnecessary and self-referential. [4] If you had trust as big as a mustard seed, you could tell this mulberry tree, 'Be uprooted and be planted in the sea,' and it would obey you." According to other readers and critics, [2] Q is a thinly disguised autobiography of Luther Blissett as a subversive, identity-shifting collective phantom. The protagonist has no name (the authors later renamed themselves Wu Ming, which is Chinese for "no name"), is involved in every tumult of the age, incites the people to rebellion, and organizes hoaxes, swindles and mischievous acts. Matt. 11:2-6, “ Now when John, while imprisoned, heard of the works of Christ, he sent word by his disciples 3 and said to Him, “Are You the Expected One, or shall we look for someone else?” 4 Jesus answered and said to them, “Go and report to John what you hear and see: 5 the blind receive sight and the lame walk, the lepers are cleansed and the deaf hear, the dead are raised up, and the poor have the gospel preached to them . 6 “And blessed is he who does not take offense at Me.”John S. Kloppenborg Verbin, Excavating Q: The History and Setting of the Sayings Gospel (Minneapolis, MN: Fortress Press 2000) Recommended Books for the Study of Early Christian Writings Information on the Lost Sayings Gospel Q When you're going with your adversary, do your best to settle the case on the way there, or else your adversary may hand you over to the judge, and the judge to the officer, and the officer may throw you into prison. (59) I'm telling you that you won't get out of there until you've paid the very last penny!