Did Christ come soon as He
predicted in
Matthew 24:34?Jack Kettler
In this study, biblical
texts will be consulted that have Jesus
saying in the first century that He is
coming soon or quickly. How are these texts
to be understood? The passages
surveyed in this study are a small sampling
of Scriptures of this nature. As in
previous studies, lexical, and commentary,
evidence will be consulted.
The Words of the Lord Jesus
Christ:
“But when they
persecute you in this city, flee ye into
another: for verily I say unto you, ye
shall not have gone over the cities of
Israel, till the Son of man be come.”
(Matthew
10:23)
Strong's Greek 2064:
erchomai: to come, go
Original Word: ἔρχομαι
Part of Speech: Verb
Transliteration: erchomai
Phonetic Spelling: (er'-khom-ahee)
Definition: to come,
go
Usage: I come, go.
“Verily I say unto
you, this generation shall not pass, till
all these things be fulfilled.”
(Matthew 24:34; and Mark 13:30)
This passage from
Matthew, which is repeated by Mark, is of
particular importance in this study.
Did Jesus make a mistake in this passage
regarding the time of “all these
things being fulfilled, which included His
coming? See Mathew 10:23 and 24:1-33.
If the word “generation” is taken at face
value, one can wonder how the
fulfillment predicted by Jesus happened.
For example, C.S. Lewis’
comments on
Matthew 24:34 may come as a shock:
“Say what you like,”
we shall be told [by some critics]; “the
apocalyptic beliefs of the first
Christians have been proved to be false.
It is clear from the New
Testament that they all expected the Second
Coming in their own lifetime. And,
worse still, they had a reason, and one
which you will find very embarrassing.
Their Master had told them so. He shared,
and indeed created, their delusion.
He said in so many words, 'This generation
shall not pass till all these things
be done.' And he was wrong.He
clearly
knew no more about the end of the world
than anyone else.” It is certainly the
most embarrassing verse in the Bible. Yet
how teasing, also, that
within fourteen words of it should come the
statement ‘But of that day and that
hour knoweth no man, no, not the angels
which are in heaven, neither the Son,
but the Father.’ The one exhibition of error
and the one confession of
ignorance grow side by side.” (1)
Shockingly, Lewis
believed Christ was “wrong” and Matthew
24:34 according to Lewis, “It is
certainly the most embarrassing verse in the
Bible.” Is it possible to preserve
the literal integrity of the passage and see
its first-century fulfillment? How
so?
The meaning of “generation”
is crucial to have a proper understanding of
the passage. If “generation” is
understood in the normal way of
approximately 40 years, then the fulfillment
of
Christ’s prediction is imminent and not
thousands of years in the future. Lewis,
while a brilliant scholar, nevertheless, was
inexcusably ignorant with the many
commentators through history who saw the
fulfillment of the Matthew prophecy in
the first century, not in some distant time
in the future. Matthew 24:34 is
fulfilled in the coming of Christ in
judgment upon apostate Judaism in the
first century with the destruction of the
temple and Jerusalem by the Romans.
Christ was not talking about the second
coming at the end of history in Matthew
24:34. In Matthew chapter 24 and the similar
passages from Mark and Luke, deals
with the genera of biblical literature,
namely, “apocalyptic.” In portions of
the book of Daniel, and Revelation we see
the same genera. Apocalyptic
literature is distinct from didactic,
historical narrative or poetical. The
rules for interpretation are different.
One approach to reconcile
this apparent contradiction that Lewis
perceived has been to argue that the
word “generation” could be understood to
mean race, referring to the Jewish
people and that their race would endure
until the fulfillment of the prophecy
in the distant future. As we survey the
lexical material, it will be seen that
this a strained interpretation of the word
“generation.” There are many
passages in the gospels if using this
interpretation of “generation” would be
completely absurd. See commentary evidence
below.
The word generation is
crucial to a
proper understanding of the passage. An
extended overview is in order:
STRONGS NT 1074:
γενεά
The original word for
“this generation” is genea.
Strong's concordance
for this shows:
1) Fathered, birth,
nativity
2) That which has
been begotten, men of the same stock, a
family
a) The several ranks
of natural descent, the successive members
of a genealogy
b) metaph. a group of
men very like each other in endowments,
pursuits, character
1) esp. in a bad
sense, a perverse nation
3) The whole
multitude of men living at the same time
4) An age (i.e. the
time ordinarily occupied be each successive
generation), a space of 30 - 33
years
Generation from the International
Standard Bible Encyclopedia:
jen-er-a'-shun (Latin generatio,
from genero, “beget”):
(1) The translation
(a) of dor,
“circle,” “generation,”
hence, “age,” “period,” “cycle”: “many
generations” (De 32:7); (b) the people
of any particular period or those born about
the same time: “Righteous before
me in this generation” (Ge 7:1); “four
generations” (Job 42:16); (c) the people
of a particular class or sort, with some
implied reference to hereditary
quality; the wicked (De 32:5; Pr 30:11); the
righteous (Ps 14:5; 112:2).
(2) toledhoth,
“births,’ hence (a) an
account of a man and his descendants: “The
book of the generations of Adam” (Ge
5:1); (b) successive families: “The families
of the sons of Noah, after their
generations” (Ge 10:32); (c) genealogical
divisions: “The children of Reuben
.... their generations, by their families”
(Nu 1:20); (d) figurative, of the
origin and early history of created things:
“The generations of the heavens and
of the earth” (Ge 2:4).
(3) genea,
“a begetting,” “birth,” “nativity,”
therefore (a) the successive members of a
genealogy: “All the generations from Abraham
unto David” (Mt 1:17); (b) a race, or class,
distinguished by common
characteristics, always (in the New
Testament) bad: “Faithless and perverse
generation” (Mt 17:17); (c) the people of a
period: “This generation shall not
pass away” (Lu 21:32); (d) an age (the
average lifetime, 33 years): “Hid for
(Greek “from the”) ages and (from the)
generations” (Col 1:26). The term is
also by a figurative transference of thought
applied to duration in eternity: “Unto
all generations for ever and ever” (Eph.
3:21) (Greek “all the generations of
the age of the ages”).
(4) genesis, “source,”
“origin”: “The book of the generation of
Jesus Christ” (Mt 1:1; the American
Revised Version, margin “The genealogy of
Jesus Christ”).
(5) gennema,
“offspring,” “progeny”;
figurative: “O generation of vipers” (Lu 3:7
the King James Version).
(6) genos,
“stock,” “race,” in this case
spiritual: “But ye are a chosen generation”
(1Pe 2:9; the American Standard
Revised Version “an elect race”). Philip
Wendell Crannell (2)
Getting back to C.S.
Lewis. Is there a solution to what Lewis saw
as a mistake on the part of the
Lord Jesus Christ? There is, but not by
equating “generation” with race. This
translation
of “generation” is an uncommon and forced
exegesis of the passage in Matthew
24:34. The solution is in the plain everyday
literal usage of “generation.” Taking
the word “generation” literally is not a
problem for Bible interpreters.
Consider the next several
commentary entries:
Ellicott's Commentary
for English Readers on Matthew 24:34:
“(34) This generation
shall not pass. . . .—The natural meaning of
the words is, beyond question.
That which takes “generation” in the
ordinary sense (as in Matthew 1:17, Acts
13:36, and elsewhere) for those who are
living at any given period. So it was
on “this generation” (Matthew 23:36) that
the accumulated judgments were to
fall. The desire to bring the words into
more apparent harmony with history has
led some interpreters to take “generation”
in the sense of “race” or “people,”
and so to see in the words a prophecy of the
perpetuity of the existence of the
Jews as a distinct people till the end of
the world. But for this meaning there
is not the shadow of authority; nor does it
remove the difficulty which it was
invented to explain. The words of Matthew
16:28 state the same fact in
language, which does not admit of any such
explanation.
Till all these things
be fulfilled.—Better, till all these things
come to pass.” (3)
“Some have sought to
get around the force of this text by saying
that the word generation here
really means race, and that Jesus was simply
saying that the Jewish race would
not die out until all these things took
place. Is that true? I challenge you:
Get out your concordance and look up every
New Testament occurrence of the word
generation (in Greek, genea)
and see
if it ever means ‘race’ in any other
context. Here are all the references for
the Gospels: Matthew 1:17; 11:16; 12:39, 41,
42, 45; 16:4; 17:17; 23:36; 24:34;
Mark 8:12, 38; 9:19; 13:30; Luke 1:48, 50;
7:31; 9:41; 11:29, 30, 31, 32, 50,
51; 18:8; 17:25; 21:32.Not one of these
references is speaking of the entire
Jewish race over thousands of years; all use
the word in its normal sense of
the sum total of those living at the same
time. It always refers to
contemporaries. (In fact, those who say it
means “race” tend to acknowledge
this fact, but explain that the word
suddenly changes its meaning when Jesus
uses it in Matthew 24! We can smile at such
a transparent error, but we should
also remember that this is very serious. We
are dealing with the Word of the
living God.).” (4)
“First, “this
generation” always means the generation to
whom Jesus is speaking.It
is the contemporary generation, the
generation
alive at the hearing of Jesus’ words…Those who deny that ‘this generation’
refers to the generation to whom
Jesus was speaking in the Matthew 24 context
must maintain that “this
generation” means something different from
the way it is used in other places
in Matthew and the rest of the New
Testament!” (5)
“The most critical
portion of this text is Jesus’ declaration
that ‘this generation will by no
means pass away till all these things take
place.” (6)
Matthew 24 Commentary
That
Generation Shall Not Pass, a Summary
and Highlights:
“In Matthew 24:34,
Jesus declares, “[T]his generation shall not
pass” until a series of events
transpire–including the second coming. Did
Jesus mean “this generation will not
pass away” or “that generation shall not
pass away,” was Matthew 24 fulfilled
in the first century? Two first century
Roman historians record a supernatural
event that was seen in the sky at the start
of the Jewish War with Rome, in
A.D. 66, that appears to fulfill Biblical
prophecy concerning the second
coming. Almost immediately thereafter, the
Roman Historian Cassius Dio records
a mass vision of a multitude of spiritual
bodies coming out of the earth at the
sound of a trumpet in what appears to be a
literal resurrection of the dead
that same year in fulfillment of Matthew
24:31. These two events marked the
start of the worst war Israel ever faced. As
a result of this war, the Roman
army worshipped the beast and his image on
the ensigns within the Temple and
then destroyed it in A.D. 70 such that “not
one stone [was] left on another” in
fulfillment of Matthew 24:2 and Matthew
24:15. Around this time, the saints,
including the disciples, were martyred in
Jerusalem and Rome; the sun and moon
were darkened; many false messiahs and false
prophets appeared; and there were
earthquakes, famines, wars and rumors of
wars. Jesus was right. “This [first
century] generation [did] not pass until
all” the predictions in this chapter
literally occurred! For a detailed
explanation of the historical events that
fulfill seemingly every detail of every
prediction in this chapter see the
following commentary on Matthew 24.” (7)
* For the full
commentary, see link below.
From the New Bible Commentary on
related passages from Mark and Luke:
(On Mark 13 and Luke
21)
“These verses are
often understood as referring to the
parousia, and thus as moving to the second
part of the disciples’ question. But
immediately after does not leave room for
a long delay, nor does the explicit
time-scale given in v 34. The word parousia
does not occur in this section but is
prominently reintroduced in the new
paragraph which begins at v 36, where its
unknown time is contrasted with the
clear statement that the events of this
paragraph will take place within this
generation. This section is therefore in
direct continuity with what has gone
before, the account of the siege of
Jerusalem. Here we reach its climax.
The words of vs 29–31
are almost entirely woven together from OT
prophetic texts. V 29 is drawn from
Is. 13:10 and 34:4, where the language of
cosmic upheaval symbolized the
political fall of pagan nations. The
language about the Son of Man coming on
the clouds is drawn from Dn. 7:13–14, which,
as we have already seen (on 10:23;
16:28; 19:28) points to the vindication and
enthronement of Jesus (rather than
to his parousia). V 31 is based on passages,
which refer to the promised return
of Israelites from exile.
In this context,
therefore, this poetic language
appropriately refers to the great changes
which
were about to take place in the world, when
Jerusalem and its temple were
destroyed. It speaks of the Son of Man
entering into his kingship, and his
angels gathering in his new people from all
the earth. The fall of the temple
is thus presented, in highly allusive
language, as the end of the old order, to
be replaced by the new régime of Jesus, the
Son of Man, and the international
growth of his church, the new people of God.
All this would happen
very soon, once the preliminary signs
of vs 15–21 have occurred, just as
summer inevitably follows quickly once the
leaves appear on the fig-tree.
Within this generation it would all be over;
we have Jesus’ word for it! (8)
From the above
commentary entries, we see that Jesus was
speaking to His first-century listeners
(this generation) about the soon coming
events, which included the destruction
of the temple in Jerusalem in 70AD. The
answer to C.S. Lewis is that there is
not a problem with a false or unfulfilled
prophecy at all. Christ’s predictions
came true in the first century.
This approach to
Matthew 24 is what is called realized
eschatology or preterism and has been
held by many commentators throughout church
history. This approach utilizes a
literal interpretation of the word
“generation.” Preterism is the view that
says the many of the events spoken about in
Matthew 24 and the Book of
Revelation have been partially or completely
fulfilled in the events leading up
to and surrounding the destruction of
Jerusalem by the Romans in A.D. 70. We do
not have to be embarrassed like Lewis. We
can rejoice and praise God for
fulfilled prophesy. We do not have to resort
to a forced an unusual meaning on
the way “generation” would have been
understood by the first-century Israelite.
Contrary to what many
have been taught, Matthew 24:34 is not
dealing the physical second coming at
the end of history, but rather a spiritual
coming of God in judgment against
Jerusalem and the people of Israel for their
rejection of the Messiah. Even
though it is a spiritual coming in judgment,
this does not take away from the
reality of the events that occurred in the
first century. Spiritual events are
real. In Mark 14:62. Jesus said, “I am, and
you will see the Son of Man seated
at the right hand of Power, and coming with
the clouds of heaven.”The “coming” of the
Son of Man is a reference to Daniel 7:13-14,
which speak of His literal resurrection
and His seating at the Father’s right hand.
Christ was vindicated over Israel
that had rejected him.
Also, a number of
passages in the book of Revelation confirm
the imminent coming of Christ in the
first century.
Additional Scriptures from
the book of
Revelation on the imminent coming of
Christ:
“The Revelation of
Jesus Christ, which God gave unto him, to
shew unto his servants things which
must shortly come to pass; and he
sent and signified it by his angel
unto his servant John.” (Revelation 1:1)
Strong's Greek 5034:
tachos: speed
Original Word: τάχος,
ους, τό
Part of Speech: Noun,
Neuter
Transliteration: tachos
Phonetic Spelling: (takh'-os)
Definition: speed
Usage: quickness,
speed, hastily, immediately.
“Blessed is he that
readeth, and they that hear the words of
this prophecy, and keep those things
which are written therein: for the time
is at hand.” (Revelation 1:3)
Strong's Greek 1451:
eggus: near (in place or time)
Original Word: ἐγγύς
Part of Speech:
Adverb
Transliteration: eggus
Phonetic Spelling: (eng-goos')
Definition: near (in
place or time)
Usage: near.
“Behold, I come
quickly: hold that fast which thou
hast, that no man take thy crown.”
(Revelation
3:11)
Strong's Greek 5035 -
tachu
“And he said unto me,
these sayings are faithful and true: and the
Lord God of the holy prophets sent
his angel to shew unto his servants the
things which must shortly be done.”
(Revelation 22:6)
Strong's Greek 5034 -
tachos
“Behold, I come
quickly: blessed is he that keepeth
the sayings of the prophecy of this
book.” (Revelation 22:7)
Strong's Greek 5035 -
tachu
“And he saith unto
me, Seal not the sayings of the prophecy of
this book: for the time is at
hand.” (Revelation 22:10; See Daniel
8:26)
Strong's Greek 1451 -
eggus
“And, behold, I come
quickly; and my reward is with me, to give
every man according as his work
shall be.” (Revelation 22:12)
Strong's Greek 5035 -
tachu
“He which testifieth
these things saith, surely I come
quickly. Amen. Even so, come, Lord
Jesus.” (Revelation 22:20) (Underlining
emphasis mine)
Strong's Greek 5035 -
tachu
If taken at face
value, the passages in Revelation are
speaking of something that was to take
place soon, not the distant future. The
imminent return of Christ that we see
in the Revelation passages are events that
were to happen quickly. The words
soon and quickly do not make sense if not
taken literally. Consult any
thesaurus for synonyms of these words. If
quickly, shortly do not mean what
they say in their everyday usage, what do
they mean? These texts if taken
literally prove that the book of Revelation
must be historically fulfilled
prophesy, except for the final two chapters,
which pictures the new heaven and
new earth. See Revelation 1:1, 3 and
Revelation 22:6, 10. These imminent
passages are either true or false. Do not be
embarrassed like Lewis.
Additionally, consider
how the apostle John in 22:10 is told:
“...seal not the sayings of the prophecy
of this book: for the time is at hand.”
Compare Revelation 22:10 with Daniel
12:4. Daniel is told to “shut up the words,
and seal the book.” Daniel’s
prophesy deals with the coming of the
Messiah. See Daniel 9:24-27. The
fulfillment of Daniel’s prophesy would
happen in approximately 500 years.
Daniel is told to “seal the book” and John
is told, “seal not...the prophecy”
of this book. These two commands are exact
opposites, proving that John's
Revelation was to be fulfilled shortly in
the first century. The biblical
conclusion is that the texts of Revelation
show quite literally, “The time is
at hand” 1:3, and “...which must shortly be
done,” and “Behold, I come quickly”
22:6.
One argument against
the soon return of the Lord Jesus Christ in
judgment upon apostate Israel in
the first century is that in God's sight,
times are different for Him and us.
For example, people may cite, “But do not
overlook this one fact, beloved, that
with the Lord one day is as a thousand years
and a thousand years as one day. The
Lord is not slow to fulfill his
promise as some count slowness, but is
patient toward you, not wishing that any
should perish, but that all should
reach repentance.” (2Peter 3:8-9ESV). In
verse 8, Peter is referring to Psalm
90:4 and is encouraging the disciples to
have patience in the face of
persecution. Does Peter contradict himself
in verse 8 and 9? Verse 9 is not
arguing for thousands of years before the
promises are to be fulfilled. What
does “the Lord is not slow,” mean?
is not slow [to
fulfill ]
βραδύνει (bradynei)
Verb - Present
Indicative Active - 3rd Person Singular
Strong's Greek 1019:
bradunó: to retard, to be
slow
Original Word: βραδύνω
Part of Speech: Verb
Transliteration: bradunó
Phonetic Spelling: (brad-oo'-no)
Definition: to
retard, to be slow
Usage: I am slow, I
delay, tarry.
Using this passage
from 2Peter as an attempt to answer the
problem that C.S. Lewis saw in Matthew
24 is just speculation and special pleading
for an unnatural use of language. Moreover,
by saying that “the Lord is not slow,” Peter
may have had the destruction of
the temple and Jerusalem in view. It is
commonly believed that 2Peter was
written around 68AD. Peter was in Rome
around that time and may have had first-hand
knowledge of Roman’s plans for Israel’s
destruction.
Back to the
understanding of the word “generation.”
Also, the words “soon,” “shortly,”
“quickly,” and “the time is at hand.” Do
God’s Words have a different meaning
for Him and us? If so, we cannot know
anything. If God’s Words mean one thing
for Him and another for us, this opens the
door to absolute skepticism. Moreover,
it is indeed no answer for liberal critics
of the Bible.
We must not abandon literal
biblical
revelation:
“When Paul in human
Greek says that God justifies believers, did
he speak the literal truth or some
other, unknowable kind of truth that is not
truth at all? A phrase similar to
“human language” occurs frequently in other
authors. They contrast “human logic”
with “divine logic.” But do they dare make
explicit what this phrase means?
Human logic says, if all men are mortal, and
if Socrates is a man, then
Socrates is mortal. But if divine logic is
different, then all men can be
mortal and Socrates can be a man, yet
Socrates will not be mortal. Or, again,
if human mathematics says that two plus two
is four, and if divine truth
differs from ours, then for God two and two
are five or ten or anything but
four. The point here is that human logic and
divine logic are identical. Human
logic is a part of the divine image in man.
It is God’s trademark stamped upon
us. Only by rejecting the Biblical doctrine
of God’s image can one contrast
human language with divine language and
divine logic with human. Finally, if
human language cannot be literally true, any
assertion “language is not
literal” cannot be literally true. The
position is self-refuting, and one can
have little hope of explaining how “language
formed on mythical patterns” can
convey God’s truth.” (9)
In conclusion:
As in the case of
“generation”
in Matthew 24:34, the Revelation texts as
seen, also speak of the imminent return
of Christ. The words are literal and do not
have to be contorted into non-literal
mumbo jumbo. The book of Revelation
chronicles the unfolding judgment of God
upon apostate Judaism of the first century.
Next is a different look at events
in the book of Revelation.
Consider:
“And their dead
bodies shall lie in the street of the great
city, which spiritually is
called Sodom and Egypt, where also our Lord
was crucified.” (Revelation 11:8)
Revelation 11:8 is
speaking of Jerusalem. Jerusalem in
Revelation is spiritually called
Sodom, Egypt, and even Babylon. John
uses Babylon, Sodom, and Egypt as functional
equivalents.
Consider:
1. Babylonis
identified as a “great city” in
Revelation 17:18. Jerusalem is
identified as a “great city” in
Revelation 11:8:
“And their dead
bodies shall lie in the street of the “great
city,” which “spiritually”
is called Sodom and Egypt, where also our
Lord was crucified.” (Revelation
11:8)
2. Babylon the Great
is a “harlot” (Revelation 17:5).
Jerusalem has been referred to as a “harlot”
in the Old Testament.
For example, “But if
ye refuse and rebel, ye shall be devoured
with the sword: for the mouth of the
LORD hath spoken it. How is the faithful
city become a harlot! It was full of
judgment; righteousness lodged in it; but
now murderers” (Isaiah 1:20-21).
3. “And I saw the
woman drunken with the blood of the saints,
and with the blood of the martyrs
of Jesus: and when I saw ‘her,’ I
wondered with great admiration.” “And
a mighty angel took up a stone like a great
millstone, and cast it into the
sea, saying, Thus with violence shall that ‘great
city’ Babylon be
thrown down, and shall be found no more at
all.” “And in ‘her’ was found
the blood of prophets, and of saints, and of
all that were slain upon the
earth” (Revelation 17:6, 18:21, 24).
The “great city”
referred to, as “her” is guilty of
the crimes, which Jesus previously
attributed to Jerusalem in Matthew:
“That upon you
(Jerusalem) may come all the righteous blood
shed upon the earth, from the
blood of righteous Abel unto the blood of
Zacharias son of Barachias, whom ye
slew between the temple and the altar.
Verily I say unto you, all these things
shall come upon ‘this generation.’ O
Jerusalem, Jerusalem, thou
that killest the prophets, and stonest them
which are sent unto thee, how often
would I have gathered thy children together,
even as a hen gathereth her
chickens under ‘her’ wings, and ye
would not!” (Matthew 23:35-37)
The “Great
Tribulation” happened in 70AD. Thus,
Christ’s prediction that judgment would
come to the “generation” that heard the
prophecy is vindicated and Lewis was
wrong.
Notes:
1.C.S.
Lewis, The
World's Last Night (1960),
found in The
Essential C.S. Lewis, p.
385.
2.Orr,
James, M.A., D.D. General Editor, Entry
for Generation, International
Standard
Bible Encyclopedia, (Grand Rapids,
Michigan, Eerdmans, reprinted
1986), p. 1199.
3.Charles
John Ellicott, Bible Commentary for English
Readers, Matthew, Vol.1, (London,
England, Cassell and Company), p. 150.
4.David
Chilton, The
Great Tribulation, (Ft.
Worth, Texas, Dominion Press), p. 3.
5.Gary
DeMar, Last
Days Madness, (Powder
Springs, Georgia, American Vision), p. 56.
6.R.C.
Sproul, The Last Days According to Jesus,
(Grand Rapids, Michigan, Baker),
p.16.
7.Dr.
Daniel Morais, Matthew
24 Commentary:
THAT Generation Shall Not Pass, (Fort
Worth, TX, revelationrevolution.org)
8.D.
A. Carson, R. T. France, J. A. Motyer &
G. J. Wenham, Ed., New
Bible Commentary 21st century
edition, (Downers Grove, Illinois,
Inter-Varsity Press, 4th ed.), p. 936-937.
9.Gordon
Clark, God's
Hammer: The Bible and Its
Critics, (Jefferson, Maryland, The
Trinity Foundation), p. 161-162.
Mr. Kettler has
previously published articles in the Chalcedon
Report and Contra
Mundum. He and his wife Marea attend
the Westminster, CO, RPCNA Church. Mr.
Kettler is the author of the book defending
the Reformed Faith against attacks,
titled: The Religion That Started in
a Hat. Available at:
www.TheReligionThatStartedInAHat.com