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The men take the Oven with them when they leave Haven at the expense of other supplies, and painstakingly rebuild it when they arrive, although in the new town it serves principally a symbolic rather than practical purpose.
Though called "New Haven" in the interim, it is eventually named "Ruby", after the younger sister of the Morgan twins who dies when she is repeatedly refused medical attention because of her race.
The inhabitants are proud of the fact that Ruby has no jail or cemetery because it has never needed either; besides Ruby Smith herself and Delia Best, no one has ever died on its soil.
Though there are 15 founding families of Ruby, we learn that there are hierarchies. Of the 15 there were nine considered racially pure, a number that has dwindled to seven.
The Morgan twins are able to assume unchallenged power in the town because their father founded the bank, and they, therefore, have amassed the most money and property.
Ruby becomes the inverse of the outside world: though whites are hated in an abstract way, light-skinned blacks are specifically discriminated against—if not, ideally, kept out altogether.
The town's strict racial codes have harmed some of its residents severely. Likewise, the men of Ruby refuse to seek outside medical help in an emergency for Delia Best, Roger Best's light-skinned wife, causing her to die in childbirth in a tragic mirror of Ruby Smith's experience.
At the point at which the book opens, there is great anxiety about Ruby's future. The town has seen increasingly open signs of division. Steward and Dovey Morgan have not been able to have children and Deek and Soane's sons die at war, leaving no Morgan heir to Ruby's leadership besides K.
Smith, an often insolent young man who angers his uncles by spending time chasing after Gigi, one of the Convent women. The Reverend Richard Misner, a young upstart recently arrived in town, is deeply invested in the civil rights struggle, models himself after Martin Luther King, and believes Ruby needs to be more open to the changes afoot in the outside world; in turn, the older generations believe he is engendering radicalism and rebelliousness among the town's youth.
The Oven has been taken over as a hangout spot for local youth, and one day it is graffitied with a Black Power fist with red-painted nails. The elder generations believe that the young do not understand or respect Ruby's history, encapsulated in their desire to modify the slogan that appears on the Oven: though it now says only "… the Furrow of his Brow", the town elders claim it used to say "Beware" at the beginning, whereas the younger generation wishes to make it "Be the Furrow of his Brow".
Finally, the town is scandalized when the Convent women make a rowdy appearance at K. Eventually, after a series of selectively interpreted "signs", and based on the perception that the Convent is corrupting the town with its amorality and purported witchcraft, Sergeant Person, Wisdom Poole, Arnold and Jeff Fleetwood, Harper and Menus Jury, Steward and Deacon Morgan, and K.
Smith decide during a meeting at the Oven to destroy the Convent. The Convent is an elaborate mansion built by an embezzler in an isolated part of Oklahoma.
Its architecture reflects both its creator's hedonism and his paranoia: shaped like the cartridge of a gun, it is windowless in one end.
The paranoia is justified because the embezzler lives only briefly in the mansion before he is arrested by Northern lawmen.
The mansion then falls into the hands of some Catholic nuns, the presence of which is an anomaly in the principally Protestant Oklahoma.
The Mother Superior Mary Magna is the administrator of the school and is faithfully served by Consolata, a woman she kidnapped when the latter was an orphan living in destitution.
During this period, the families from Haven have settled into the area 17 miles south of the Convent. There is not much interaction between the Convent and the town, though Mary Magna is glad to have a pharmacy close by.
On one trip into Ruby, Consolata spots Deacon "Deek" Steward, with whom she has a two-month affair that ends when she repulses him with the carnal intensity of her desire.
When the foundation that funds the school begins to run out of money, the nuns are gradually reassigned or moved on to other posts, and the last two Indian girls run away.
In order to maintain the Convent and avoid incurring debt, the women begin a burgeoning business from things they produce on their property; in addition to their renowned extra-hot peppers, they also sell relishes, barbecue sauce, pies, and eggs.
Eventually, Sister Roberta moves into a nursing home and Consolata dedicates herself to the care of Mary Magna, who falls into a long illness.
It is around this time that women begin to arrive at the Convent. They arrive by accident, in flight from fraught lives abusive husbands and dead babies; parental betrayal or neglect; abandonment by lovers and violent pasts , but one by one they seem drawn into staying permanently.
The first is Mavis; Gigi, Seneca, and Pallas then follow. They do not all get along — Mavis and Gigi in particular often clash.
However, they seem to find in the Convent an escape from troubled circumstances often related to men where they are listened to and cared for without judgment.
Though they may leave from time to time, the women always return. In the same way, during this stage of the Convent's history, women of Ruby — as well as one man, Menus — come to the Convent in times of need.
The problems and compulsions that the elder statesmen of Ruby would prefer to sweep under the rug seem inevitably to end up at the Convent.
Arnette becomes pregnant by K. Billie Delia stays at the Convent after a violent fight with her mother, who believes, like the rest of the town, that she is wild and promiscuous.
The women of the Convent care for Menus as he recovers from alcoholism. Throughout the novel, the women of the Convent provide a safe haven for all those who come to its doorstep.
However, the Convent is widely perceived as a corrupting influence in Ruby, the source of their problems rather than where problems must go because of Ruby's intolerant atmosphere.
Instead of considering the roots of the conflicts in Ruby such as the unspoken prejudice against light-skinned blacks, borne of the rejection the original families experienced on their journey to found Haven; or the yearning of the young people to be part of the larger world and participate in the civil rights movement , community leaders decide that the Convent must be destroyed.
Under their rhetoric, the men of Ruby are both frightened and disgusted by the idea of women who do not need — and, in fact, actually, shun — men.
They also have various selfish motivations behind their moral crusade: Sargeant Person, for example, would no longer have to pay to lease farmland from the Convent.
The men solidify their plot against the women one evening at the Convent. Lone DuPres overhears the men and rushes to find someone to help her stop them because she cares about the Convent women but also because their behavior may unwittingly destroy Ruby.
A group of nine men — a number mirroring the original, racially pure families that founded Ruby — venture to the Convent under cover of darkness with guns, shooting the women on sight.
Some of the women fight back, injuring Arnold, Jeff Fleetwood, Harper Jury, and Menus, but eventually, the men shoot them down in the field as they escape.
In the middle of this chaos, Lone and the willing townspeople she has assembled arrive at the Convent.
Under censure none of the men claims responsibility or intent to kill; everyone fears the white law they presume will be involved now that they have killed a white woman.
However, Deek Steward speaks up to acknowledge culpability, signaling a break with his twin brother Steward, with whom he has agreed on everything for decades.
However, when Roger Best arrives to bury the bodies, he finds nothing. From this, many in Ruby conclude that the women somehow survived and drove away.
Lone, however, believes that it is a sign from God, who has taken the bodies of his servants to Heaven whole, in the manner of Mary at the Assumption.
The town carries on, relieved that the absence of bodies spares them the attention of white law enforcement. Each man involved tells a different story of what happened.
However, Lone observes that though the bodies themselves might have disappeared, the ramifications of the attack are evident in the town.
Menus succumbs to his renewed alcoholism. Its Jewish and non-Jewish inhabitants are "clothed with garments of light and eternal life, and eat of the tree of life" Enoch 58,3 near to God and His anointed ones.
In modern Jewish eschatology it is believed that history will complete itself and the ultimate destination will be when all mankind returns to the Garden of Eden.
A well-known reference is in the Pardes story , where the word may allude to mystic philosophy. The Zohar gives the word a mystical interpretation, and associates it with the four kinds of Biblical exegesis: peshat literal meaning , remez allusion , derash anagogical , and sod mystic.
In the 2nd century AD, Irenaeus distinguished paradise from heaven. In Against Heresies , he wrote that only those deemed worthy would inherit a home in heaven, while others would enjoy paradise, and the rest live in the restored Jerusalem which was mostly a ruin after the Jewish—Roman wars but was rebuilt beginning with Constantine the Great in the 4th century.
Origen likewise distinguished paradise from heaven, describing paradise as the earthly "school" for souls of the righteous dead, preparing them for their ascent through the celestial spheres to heaven.
Many early Christians identified Abraham's bosom with paradise, where the souls of the righteous go until the resurrection of the dead ; others were inconsistent in their identification of paradise, such as St.
Augustine, whose views varied. The Curetonian Gospels read "Today I tell you that you will be with me in paradise", whereas the Sinaitic Palimpsest reads "I tell you, today you will be with me in paradise".
Likewise the two earliest Greek codices with punctuation disagree: Codex Vaticanus has a pause mark a single dot on the baseline in the original ink equidistant between 'today' and the following word with no later corrections and no dot before "today"  , whereas Codex Alexandrinus has the "today in paradise" reading.
In addition, an adverb of time is never used in the nearly other places in the Gospels where Jesus uses the phrase, "Truly I say to you".
There is a tree of life and another tree and a circle dance of liberated souls. In the middle is a hole. In Muslim art it similarly indicates the presence of the Prophet or divine beings.
It visually says, "Those here cannot be depicted". Jehovah's Witnesses believe, from their interpretation of the Book of Genesis , that God's original purpose was, and is, to have the earth filled with the offspring of Adam and Eve as caretakers of a global paradise.
However, Adam and Eve rebelled against God's sovereignty and were banished from the Garden of Eden, driven out of paradise into toil and misery.
Jehovah's Witnesses believe that disobedient and wicked people will be destroyed by Christ at Armageddon and those obedient to Christ will live eternally in a restored earthly paradise.
Joining the survivors will be the resurrected righteous and unrighteous people who died prior to Armageddon.
These will be judged on the basis of their post-resurrection obedience to instructions revealed in new "scrolls".
They believe that resurrection of the dead to paradise earth is made possible by Christ's blood and the ransom sacrifice. This provision does not apply to those whom Christ as Judge deems to have sinned against God's holy spirit.
One of Jesus' statements before he died were the words to a man hanging alongside him, "you will be with me in Paradise.
This differs from standard translations of this verse as "I tell you today you will be with me in Paradise".
In Latter Day Saint theology, paradise usually refers to the spirit world , the place where spirits dwell following death and awaiting the resurrection.
In that context, "paradise" is the state of the righteous after death. After the universal resurrection, all persons will be assigned to a particular kingdom or degree of glory.
This may also be termed "paradise". In the Quran , Heaven is denoted as Jannah garden , with the highest level being called Firdaus , i.
It is used instead of Heaven to describe the ultimate pleasurable place after death, accessible by those who pray, donate to charity, read the Quran, believe in: God, the angels, his revealed books, his prophets and messengers, the Day of Judgement and the afterlife, and follow God's will in their life.
Heaven in Islam is used to describe skies in the literal sense and metaphorically to refer to the universe. There are eight doors of Jannah.
These are eight grades of Jannah:. Imam Bukhari has also recorded the tradition in which the Prophet said, 'When you ask from Allah, ask Him for Al Firdaus, for it is the middle of Paradise and it is the highest place and from it the rivers of Paradise flow.
While giving an explanation of this description of Al Firdaus, the great scholar, Ibn Hibban states, 'Al Firdaus being in the middle of Paradise means that with respect to the width and breadth of Paradise, Al Firdaus is in the middle.
And with respect to being 'the highest place in Paradise', it refers to it being on a height.