MIDNIGHT CRY BY GOLD CITY : GOLD PALACE.
Midnight Cry By Gold City
- Gold City is an American Christian music group that is based in Gadsden, Alabama.
- Goldsboro, North Carolina
- 12 o’clock at night; the middle of the night; “young children should not be allowed to stay up until midnight”
- Twelve o’clock at night
- Midnight is, in most systems, the transition time period from one day to the next: when the date changes. Originally midnight was halfway between sunset and sunrise, varying according to the seasons.
- Midnight is a 1934 film noir directed by Chester Erskine and starring Sidney Fox, O.P. Heggie, Henry Hull, Margaret Wycherly, and Humphrey Bogart. The film was re-released as Call It Murder after Bogart became a movie star.
- The middle period of the night
- Shed tears, esp. as an expression of distress or pain
- shout: utter a sudden loud cry; “she cried with pain when the doctor inserted the needle”; “I yelled to her from the window but she couldn’t hear me”
- Shout or scream, esp. to express one’s fear, pain, or grief
- Say something in an excited or anguished tone of voice
- a loud utterance of emotion (especially when inarticulate); “a cry of rage”; “a yell of pain”
- a loud utterance; often in protest or opposition; “the speaker was interrupted by loud cries from the rear of the audience”
midnight cry by gold city – Midnight in
It is a spellbinding story peopled by a gallery of remarkable characters: the well-bred society ladies of the Married Woman’s Card Club; the turbulent young redneck gigolo; the hapless recluse who owns a bottle of poison so powerful it could kill every man, woman, and child in Savannah; the aging and profane Southern belle who is the “soul of pampered self-absorption”; the uproariously funny black drag queen; the acerbic and arrogant antiques dealer; the sweet-talking, piano-playing con artist; young blacks dancing the minuet at the black debutante ball; and Minerva, the voodoo priestess who works her magic in the graveyard at midnight. These and other Savannahians act as a Greek chorus, with Berendt revealing the alliances, hostilities, and intrigues that thrive in a town where everyone knows everyone else.
Midnight in the Garden of Good and Evil is a sublime and seductive reading experience. Brilliantly conceived and masterfully written, this enormously engaging portrait of a most beguiling Southern city has become a modern classic.
John Berendt’s Midnight in the Garden of Good and Evil has been heralded as a “lyrical work of nonfiction,” and the book’s extremely graceful prose depictions of some of Savannah, Georgia’s most colorful eccentrics–remarkable characters who could have once prospered in a William Faulkner novel or Eudora Welty short story–were certainly a critical factor in its tremendous success. (One resident into whose orbit Berendt fell, the Lady Chablis, went on to become a minor celebrity in her own right.) But equally important was Berendt’s depiction of Savannah socialite Jim Williams as he stands trial for the murder of Danny Hansford, a moody, violence-prone hustler–and sometime companion to Williams–characterized by locals as a “walking streak of sex.” So feel free to call it a “true crime classic” without a trace of shame.
Moses – Brancoveanu Monastery
After this there went a man of the house of Levi; and took a wife of his own kindred. And she conceived, and bore a son: and seeing him a goodly child, hid him three months. And when she could hide him no longer, she took a basket made of bulrushes, and daubed it with slime and pitch: and put the little babe therein, and laid him in the sedges by the river’s brink, His sister standing afar off, and taking notice what would be done. And behold the daughter of Pharao came down to wash herself in the river: and her maids walked by the river’s brink. And when she saw the basket in the sedges she sent one of her maids for it: and when it was brought, She opened it, and seeing within it an infant crying, having compassion on it, she said: This is one of the babes of the Hebrews. And the child’s sister said to her: Shall I go, and call to thee a Hebrew woman, to nurse the babe? She answered: Go. The maid went and called her mother. And Pharao’s daughter said to her: Take this child, and nurse him for me: I will give thee thy wages. The woman took and nursed the child: and when he was grown up, she delivered him to Pharao’s daughter. And she adopted him for a son, and called him Moses, saying: Because I took him out of the water.
In those days, after Moses was grown up, he went out to his brethren: and saw their affliction, and an Egyptian striking one of the Hebrews, his brethren. And when he had looked about this way and that way, and saw no one there, he slew the Egyptian and hid him in the sand. And going out the next day, he saw two Hebrews quarrelling: and he said to him that did the wrong: Why strikest thou thy neighbour? But he answered: Who hath appointed thee prince and judge over us? wilt thou kill me, as thou didst yesterday kill the Egyptian? Moses feared, and said: How is this come to be known?
And Pharao heard of this word, and sought to kill Moses: but he fled from his sight, and abode in the land of Madian, and he sat down by a well. And the priest of Madian had seven daughters, who came to draw water: and when the troughs were filled, desired to water their father’s flocks. And the shepherds came and drove them away: and Moses arose, and defending the maids, watered their sheep. And when they returned to Raguel their father, he said to them: Why are ye come sooner than usual? They answered: A man of Egypt delivered us from the hands of the shepherds: and he drew water also with us, and gave the sheep to drink. But he said: Where is he? why have you let the man go? call him that he may eat bread. And Moses swore that he would dwell with him. And he took Sephora his daughter to wife: And she bore him a son, whom he called Gersam, saying: I have been a stranger in a foreign country. And she bore another, whom he called Eliezer, saying: For the God of my father, my helper, hath delivered me out of the hand of Pharao.
Now after a long time the king of Egypt died: and the children of Israel groaning, cried out because of the works: and their cry went up unto God from the works. And he heard their groaning, and remembered the covenant which he made with Abraham, Isaac, and Jacob. And the Lord looked upon the children of Israel, and he knew them.
Now Moses fed the sheep of Jethro, his father in law, the priest of Madian: and he drove the flock to the inner parts of the desert, and came to the mountain of God, Horeb. And the Lord appeared to him in a flame of fire out of the midst of a bush: and he saw that the bush was on fire, and was not burnt. And Moses said: I will go, and see this great sight, why the bush is not burnt. And when the Lord saw that he went forward to see, he called to him out of the midst of the bush and said: Moses, Moses. And he answered: Here I am. And he said: Come not nigh hither, put off the shoes from thy feet; for the place, whereon thou standest, is holy ground. And he said: I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. Moses hid his face: for he durst not look at God. And the Lord said to him: I have seen the affliction of my people in Egypt, and I have heard their cry because of the rigour of them that are over the works; And knowing their sorrow, I am come down to deliver them out of the hands of the Egyptians, and to bring them out of that land into a good and spacious land, into a land that floweth with milk and honey, to the places of the Chanaanite, and Hethite, and Amorrhite, and Pherezite, and Hevite, and Jebusite. For the cry of the children of Israel is come unto me: and I have seen their affliction, wherewith they are oppressed by the Egyptians. But come, and I will send thee to Pharao, that thou mayst bring forth my people, the children of Israel, out of Egypt.
And Moses said to God: Who am I that I should go to Pharao, and should bring forth the children of Israel out of Egypt? And he said to him: I will be with thee; and this thou shalt have for a sign that I have sent thee: When th
KRAKÓW – Sint Jan van Hoornaer
There is a spot in the lowlands of Holland that will be forever Christ’s. It is a spot on which the soldiers hanged Saint John of Cologne, because his lips would not utter one word to deny the Real Presence of Christ in the Blessed Sacrament or one word to deny the unique dignity and authority of the Vicar of Christ.
Members of several Religious Orders, as well as secular Priests, died with John: united with him in unconquerable loyalty to the Eucharistic King and to His earthly vice-gerent. A famous artist painted a picture of these martyrs hanging dead from the gallows: it should be a gruesome and ghastly scene. But, despite all the awful paraphernalia of death which it includes, it is suffused by peace ineffable, the peace of Christ, the peace that this world cannot give. There the martyrs hang, dead in the habits of their Orders, their heads fallen forward in death, the grim ropes that strangled them taut with their weight, their hands manacled and their feet tied – a picture of indescribable defeat and anguish. But one sees beyond the gibbet to the glory beyond. One remembers the Cross that held, high between heaven and earth, a Man bleeding and broken and conquered by the malice of men. And one remembers the snow-white splendour in which that Man appeared, three days later, victorious over death and hell. In Christ these men are victors too. In their dead faces the painter has caught the note of triumph. Their very hymns of the Office in the Breviary (on July 9) ring with a militant joy… though these strong men of God have died, they fell upon the battlefield fighting with their faces set towards his foes.
In pictures you will see Saint John of Gorcum clasping the Monstrance in one hand, with the Papal tiara in the background. Thus, sacred art depicts him, with the symbols of his fidelity to the Eucharistic King and to His Vicar, the Pope.
“God is wonderful in his saints” (Ps. lxvii, 36).
THESE words of the Psalmist find their fullest verification in the life of Saint John of Cologne, who, by his life, suffering and death, was to show forth the wonderful works of God. Hence he merited to the greatest extent, those benign titles bestowed on him by Pope Pius IX in the Bull of Canonisation of the Martyrs of Gorcum. In this document John is hailed as ‘Most brave athlete of Christ’, ‘Honour of the Dominican family’, ‘Splendour of Parish Priests’, ‘Ornament of the sacerdotal State’ and ‘New glory of the Catholic Church’. Thus were also fulfilled in him, in a remarkable manner, the prophetic words of the Magnificat antiphon for the feast of All Saints of the Order of Preachers: “He that is mighty hath done great things to the Order; He hath received Dominic His servant, blessed him and his seed forever.”
Judged, according to worldly standards, John is but a beaten martyr, done to an ignominious death. But how different is the judgement of the Church. More than three hundred years have elapsed since his martyrdom and he is honoured as a glorious champion of Jesus Christ, and his death, regarded by the world as utter destruction, is declared by the Church as ‘precious in the sight of the Lord’. In Dominican martyrology, the name of Saint John of Cologne is written in gold and he takes his place, by the side of the heroic Saint Peter of Verona, at the head of the legion of martyrs of the Order of Preachers who have dyed their white habits red with their life’s blood. “This is the true brotherhood, which could never be vanquished in conflict. By shedding their blood they have followed the Lord, and by spurning princely honours they have attained the Kingdom of Heaven.”
Saint John was, furthermore, to shed additional lustre on the Order of Preachers by becoming the ‘Martyr of the Blessed Sacrament and of the Primacy of the Roman Pontiff’. Profound devotion to the most Holy Eucharist and unwavering loyalty to the Apostolic See have been cherished by the Order as most noble traditions. Faithful to this heritage, John lay down his life in defence of the two crucial doctrines, ‘the rocks of scandal’, upon which the Reformers were making shipwreck of their faith, namely the dogmas of the Real Presence of Christ in the Blessed Sacrament and the Primacy of the Pope.
As the ‘Splendour of parish priests’, Saint John stands out pre-eminently among the saints of our Order as the shining example of the friar preacher labouring in the parishes for the salvation of souls. In watching over the flock entrusted to his care, John set about with the utmost zeal to pattern his life after that of the Divine Shepherd. Like the Master he went about doing good, never flagging, never faltering, never failing in the work of saving souls. When the ‘wolves’ came to scatter and catch his sheep, the intrepid son of Saint Dominic stood by and defended the sheep of his flock until he was captured and imprisoned. Then he proved himself to be, indeed, like the Good Shepherd by layi
midnight cry by gold city
Three years of wandering the postapocalyptic wasteland has stripped Dr. Chris Welsh of hope. A harrowing loss drove him from his home, and he hasn’t stopped moving-until he encounters Valle de Bravo, a haven of civilization amid the chaos of the Change. Soldiers take their orders from Rosa Cortez-the iron hand within a velvet glove. The last thing Rosa needs is a feral loner upsetting the town’s tentative balance. However, for the good of her people, she lets Chris stay, and as bloodthirsty raiders strike again and again, Chris and Rosa battle hellhounds and dust pirates while also fighting desperate attraction. To save them, love must overcome the pain of the past-and build a future in this brutal Dark Age…