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An Ancient Mystery

An ancient mystery that holds the secret of America’s future.”

“Yes.”

“What would I think?”

“Yes, what would you think?”

“I’d think it was a plot for a movie. Is that it? Is that what you’re presenting .?.?.?a movie manuscript?”

“No.”

“A plot for a novel?”

“No.”

“Then what?”

He was silent.

“Then what?” she repeated.

He paused to carefully consider what he was about to say and how to say it. Her reputation among those in media was that of a woman who neither wasted her time nor indulged those who

did. She was not known to suffer fools gladly. The discussion could meet an abrupt end at any given moment and there would be no second chance with her. The fact that there had even been a

meeting in the first place, that she had even agreed to it, and that he was now sitting in her office, high above the streets of Manhattan, was nothing short of a miracle—and he knew it. He had only one concern—the message. It didn’t even occur to him to remove his black leather overcoat, nor had anyone offered to remove it for him. Leaning forward in his chair, he gave her his answer, slowly, cautiously, carefully deliberating every word.

“An ancient mystery .?.?.?that holds the secret of America’s future .?.?.?and on which its future hangs. And it’s not fiction—it’s real.”

She was quiet. At first, he took the silence as a positive sign, an indication that he was getting through. But then she spoke and quickly dispelled the notion.

“An Indiana Jones movie,” she said. “An ancient mystery hidden for thousands of years under the sands of the Middle East .?.?.?but now revealed .?.?.?and upon it hangs the fate of the entire world!”

Her flippancy provoked him to become all the more resolute.

“But it’s not fiction,” he repeated. “It’s real.”

“What would I say?” she asked.

“Yes, what would you say?”

“I’d say you were crazy.”

“Perhaps I am,” he said with a slight smile. “Nevertheless .?.?.?it’s real.”

“If you’re not crazy, then you’re joking .?.?.?or you’re doing this all for dramatic effect .?.?.?part of a presentation. But you can’t be serious.”

“But I am serious.”

She paused for a moment, staring into the eyes of her guest, attempting to ascertain whether he was sincere or not.

“So you are,” she said.

“So I am,” he replied, “and you have no idea how much so.”

It was then that her expression changed. Up to that point it had suggested a trace of amused interest. It now turned to that of total disengagement.

“No, I guess I don’t. Listen, I believe you’re a sincere man, but .?.?.?I’m really .?.?.?I’m really very busy, and I don’t have time for .?.?.?”

“Mrs. Goren.”

“That’s Goren. The accent’s on the last syllable. But Ana is fine.”

“Ana, you have nothing to lose by listening. Just go on the slight possibility .?.?.?”

“That you’re not crazy?”

“That too,” he said. “But the slight possibility that what I’m saying could actually be true, even the slight possibility that there could be something in what I’m telling you, even for that slightest

of possibilities .?.?.?for just that .?.?.?it would be important enough to warrant your time. You need to hear me out.”

She sat back in her chair and stared at him, making no attempt to hide her skepticism.

“You still think I’m crazy.”

“Fully,” she said.

“For argument’s sake, let’s say you’re right. I am crazy. Indulge me, as a public service.”

She smiled.

“I’ll indulge you, Mr. Kaplan, but there’s a limit.”

“Nouriel. You can call me Nouriel.”

At that, she got up from her chair and motioned for him to do likewise. She led him away from her desk to a small round conference table where the two sat down. The table was situated in

front of a huge glass window through which one could see a vast panorama of skyscrapers with similar windows, each reflecting the light of the afternoon sun.

“All right, Nouriel. Tell me about your mystery.”

“It’s not my mystery. It’s much bigger than me. You have no idea how big, or what it involves.”

“And what does it involve?”

“Everything. It involves everything, and it explains everything .?.?.?everything that’s happened, that’s happening, and everything that’s going to happen.”

“What do you mean?”

“Behind September 11 .?.?.?”

“How could an ancient mystery possibly have anything to do with September 11?”

“An ancient mystery behind everything from 9/11 to the economy .?.?.?to the housing boom .?.?.?to the war in Iraq .?.?.?to the collapse of Wall Street. Everything in precise detail.”

“How? How could an ancient mystery possibly .?.?.?”

“Affect your life? Your bank account? Your future? But it does. And it holds the key to America’s future .?.?.?to the rise and fall of nations .?.?.?to world history. And it’s not only a mystery, it’s a message, an alarm.”

“An alarm?” she asked. “An alarm of what?”

“Of warning.”

“To whom?”

“America.”

“Why?”

“When you hear it,” he said, “you’ll understand why.”

“All this from a mystery that goes back .?.?.?how far did you say?”

“I didn’t say.”

“So how far back does it go?”

“Two and a half thousand years.”

“A two-and-a-half-thousand-year-old mystery behind what’s happening in the twenty-first century from politics to the economy to foreign affairs—all that and you’re the only one who knows about it?”

“I’m not the only one.”

“Who else knows about it?” she asked.

“There’s at least one other.”

“Not the government? The government has no idea, even though it’s behind all that?”

“As far as I know, no government, no intelligence agency, no one else.”

“No one but you.”

“And at least one other.”

“And how did you happen to discover it?”

“I didn’t discover it,” he answered. “It was given to me.”

“Given? By whom?”

“A man.”

“And who was this man?”

“It’s hard to say.”

At this she leaned forward and spoke to him in a tone both intense and slightly sarcastic.

“Try me,” she said.

“You won’t understand.”

“What was his name?”

“I don’t know.”

“You don’t know?” she replied, with a trace of amusement in her voice.

“No, he never told me.”

“So this earth-shattering mystery is known only by you and this one man who gave it to you but doesn’t have a name.”

“I didn’t say he didn’t have a name. He just never told it to me.”

“And you never asked?”

“I did, but he never told me.”

“No phone number?”

“He never gave me one.”

“No business card?”

“No.”

“Not even an e-mail?”

“I don’t expect you to believe me yet.”

“Why not?” she replied, making no attempt to hide her skepticism.

“It sounds so plausible!”

“But hear me out.”

“So this man with no name gives you this mystery.”

“That’s correct.”

“And why to you?”

“I guess I was the right one.”

“So you were chosen?”

“I guess so,” he replied, his voice trailing off.

“And where did he get the mystery from?”

“I don’t know.”

“A mystery on which the nation’s future is hanging, and no one knows where it came from?”

“From where do prophets get their messages?”

“Prophets!” she said. “So now we’re talking prophets?”

“I guess we are.”

“As in Isaiah .?.?.?Jeremiah?”

“Something like that.”

“The last time I heard about prophets I was in Sunday school, Nouriel. Prophets don’t exist anymore. They’ve been gone for ages.”

“How do you know?”

“So you’re telling me that the man who gave you this revelation is a prophet?”

“Something like that.”

“He told you he was a prophet?”

“No. He never came out and said it.”

“And you believe all this because it came from a prophet?”

“No,” he answered. “It wouldn’t have mattered who said it. It’s not about the messenger; it’s about the message.”

“So why are you telling me all this? Why did you come here? I’m not exactly known for dealing with anything remotely like this.”

“Because the stakes are so high. Because the future is hanging on it. Because it affects millions of people.”

“And you think I have a part in this?”

“I do.”

“Really?”

“Yes.”

She leaned back in her chair and stared at him for a moment, intrigued, amused, and still trying to figure him out.

“So, Nouriel, tell me how it all began.”

He reached into his coat pocket, laid his closed hand down on the table, then opened it. In the middle of his palm was a small object of reddish, golden-brown clay, circular and about two inches in diameter.

“It all began with this.”

He handed it to her. She began examining it. The more she looked at it, the more intrigued she became. It was covered with what appeared to be ancient inscriptions.

“It all began with this.”

“And what is it?”

“It’s a seal,” he answered. “It’s the first seal.”

A Marriage Blessing2 whole-wheat pita breads
4 teaspoons basil pesto
1 cup cottage cheese
2 tablespoons Roma tomatoes, chopped
2 teaspoons fresh basil, chopped
Fresh Parmesan cheese (optional)Toast pita breads until they are crispy and firm. Spread half of the pesto on each pita. Next, spread half of the cottage
cheese on each pita. Top with chopped tomato and fresh basil. If desired, sprinkle with fresh grated parmesan cheese. Slice each pita into two or four wedges and enjoy!

Romance Trivia

A team of medical experts in Virginia contends that you’re more likely to catch the common cold virus by shaking hands than by kissing.

 

Excerpted from Everything Romance by David Bordon and Thomas J. Winters Copyright © 2011 by David Bordon and Thomas J. Winters. Excerpted by permission of WaterBrook Press, a division of Random House, Inc. All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.

Realms (January 3, 2012)

September 1848

It looks like Norway.

The thought flittered across nineteen-year-old Kristin Eikaas’s mind as Uncle Lars’s wagon bumped along the dirt road. The docks of Green Bay, Wisconsin, were behind them, and now they rode through a wooded area that looked just as enchanting as the forests she’d left in Norway. Tall pine trees and giant firs caused the sunshine to dapple on the road. Kristin breathed in the sweet, fresh air. How refreshing it felt in her lungs after being at sea for nearly three months and breathing in only salty sea air or the stale air in her dark, crowded cabin.

A clearing suddenly came into view, and a minute or so later, Kristin eyed the farm fields stretched before her. The sight caused an ache of homesickness. Her poppa had farmed . . .

“Your trip to America was good, ja?” Uncle Lars asked in Norwegian, giving Kristin a sideways glance.

He resembled her father so much that her heart twisted painfully with renewed grief. Except she’d heard about Onkel—about his temper—how he had to leave Norway when he was barely of age, because, Poppa had said, trouble followed him.

But surely he’d grown past all of that. His letters held words of promise, and there was little doubt that her uncle had made a new life for himself here in America.

Just as she would.

Visions of a storefront scampered across her mind’s eye—a shop in which she could sell her finely crocheted and knitted items. A shop in which she could work the spinning wheel, just as Mor had . . .

Uncle Lars arched a brow. “You are tired, liten niese?”

“Ja. It was a long journey.” Kristin sent him a sideways glance.

“I am grateful I did not come alone. The Olstads made good traveling companions.”

Her uncle cleared his throat and lowered his voice. “But you have brought my inheritance, ja?” He arched a brow.

“Ja.” Kristin thought of the priceless possession she’d brought from Norway.

“And you would not hold out on your onkel, would you?”

Prickles of unease caused Kristin to shift in her seat. She resisted the urge to touch the tiny gold and silver cross pendent suspended from a dainty chain that hung around her neck. Her dress concealed it. She couldn’t give it up, even though it wasn’t legal for a woman to inherit anything in Norway. But the necklace had been her last gift from Mor. A gift from one’s mother wasn’t an inheritance . . . was it? “No, Onkel.”

She turned and peered down from her perch into the back of the wooden wagon bed. Peder Olstad smiled at her, and Kristin relaxed some. Just a year older, he was the brother of Kristin’s very best friend who had remained in Norway with their mother. She and Peder had grown up together, and while he could be annoying and bad tempered at times, he was the closest thing to a brother that she had. And Sylvia—Sylvia was closer than a sister ever could be. It wouldn’t be long, and she and Mrs. Olstad would come to America too. That would be a

happy day!

“You were right,” John Olstad called to Uncle Lars in their native tongue. “Lots of fertile land in this part of the country. I hope to purchase some acres soon.”

“And after you are a landowner for five years, you can be a citizen of America and you can vote.” The Olstad men smiled broadly and replied in unison. “Oh, ja, ja . . . ”

Uncle Lars grinned, causing dozens of wrinkles to appear around his blue eyes. His face was tanned from farming beneath the hot sun, and his tattered leather hat barely concealed the abundance of platinum curls growing out of his large head. “Oh, ja, this is very good land. I am glad I persuaded Esther to leave the Muskego settlement and move northeast. But, as you will soon see, we are still getting settled.”

“Ja, how’s that, Lars?”

Kristin heard the note of curiosity in Mr. Olstad’s voice.

“I purchased the land and built a barn and a cabin.” He paused and gave a derisive snort. “Well, a fine home takes time and money.”

“Oh, ja, that way.” Mr. Olstad seemed to understand.

And Kristin did too. One couldn’t expect enormous comforts out in the Wisconsin wilderness.

Just then they passed a stately home situated on the Fox River. Two quaint dormers peered from the angled roof, which appeared to be supported by a pair of white pillars.

“That is Mr. Morgan Martin’s home. He is a lawyer in town.”

Uncle Lars delivered the rest of his explanation with a sneer. “And an Indian agent.”

“Indians?” Kristin’s hand flew to her throat.

“Do not fret. The soldiers across the river at Fort Howard protect the area.”

Kristin forced her taut muscles to relax.

“Out here the deer are plentiful and fishing is good. Fine lumber up here too. But the Norwegian population is small. Nevertheless, we have our own church, and the reverend speaks our language.”

“A good thing,” Mr. Olstad remarked.

“I cannot wait for the day when Far owns land,” Peder said, glancing at Mr. Olstad. “Lots of land.” The warm wind blew his auburn hair outward from his narrow face, and his hazel eyes sparked with enthusiasm, giving the young man a somewhat wild appearance. “But no farming for me. I want to be rich someday.”

“As do we all!” exclaimed Mr. Olstad, whose appearance was an older, worn-out version of his son’s.

Kristin’s mind had parked on land ownership. “And once you are settled, Sylvia will come to America. I cannot wait. I miss her so much.”

She grappled with a fresh onset of tears. Not only was Sylvia her best friend, but she and the entire Olstad clan had also become like family to her ever since a smallpox epidemic ravaged their little village two years ago, claiming the lives of Kristin’s parents and two younger brothers. When Uncle Lars had learned of the tragic news, he offered her a place to stay in his home if she came to America. Onkel wrote that she should be with her family, so Kristin had agreed to make the voyage. Her plans to leave Norway had encouraged the Olstads to do

the same. But raising the funds to travel took time and much hard work. While the Olstads scrimped and saved up their crop earnings, Kristin did spinning, weaving, knitting, and sewing for those with money to spare. By God’s grace, they were finally here.

Uncle Lars steered the wagon around a sharp bend in the rutty road. He drove to the top of a small hill, and Kristin could see the blue Lake Michigan to her left and farm fields to her right.

Then a lovely white wood-framed house came into view. It didn’t look all that different from the home they’d just past, with dormers, a covered front porch, and stately pillars bearing the load of a wide overhang. She marveled at the homestead’s large, well-maintained barn and several outbuildings. American homes looked like this? Then no wonder Mr. Olstad couldn’t wait to own his own farm!

Up ahead Kristin spied a lone figure of a man. She could just barely make out his faded blue cambric shirt, tan trousers, and the hoe in his hands as he worked the edge of the field. Closer still, she saw his light brown hair springing out from beneath his hat. As the wagon rolled past him, the man ceased his labor and turned their way. Although she couldn’t see his eyes as he squinted into the sunshine, Kristin did catch sight of his tanned face. She guessed his age to be not too much more than hers and decided he was really quite handsome.

“Do not even acknowledge the likes of him,” Uncle Lars spat derisively. “Good Christians do not associate with Sam Sundberg or any members of his family.”

Oh, dear, too late! Kristin had already given him a little smile out of sheer politeness. She had assumed he was a friend or neighbor. But at her uncle’s warning she quickly lowered her gaze.

Kristin’s ever-inquiring nature got the best of her. “What is so bad about that family?”

“They are evil—like the Martins. Even worse, Karl Sundberg is married to a heathen Indian woman who casts spells on the good people of this community.”

“Spells?” Peder’s eyes widened.

“Ja, spells. Why else would some folks’ crops fail while Karl’s flourish? He gets richer and richer with his farming in the summer, his logging camps in the winter, and his fur trading with heathens, while good folks like me fall on hard times.”

“Hard times?” Peder echoed the words.

“Ja, same seed. Same fertile ground. Same golden opportunity.”

Uncle Lars swiveled to face the Olstads. “I will tell you why that happens. The Sundbergs have hexed good Christians like me.” He wagged his head. “Oh, they are an evil lot, those Sundbergs and Martins. Same as the Indians.”

Indians? Curiosity got the better of her, and Kristin swung around in the wagon to get one last glimpse of Sam Sundberg. She could hardly believe he was as awful as her uncle described. Why, he even removed his hat just now and gave her a cordial nod.

“Turn around, niese, and mind your manners!” Uncle Lars’s large hand gripped her upper arm and he gave her a mild shake.

“I . . . I am sorry, Onkel,” Kristin stammered. “But I have never seen an Indian.”

“Sam Sundberg is not an Indian. It is his father’s second wife and their children. Oneida half-breeds is what we call them.”

“Half-breed, eh?”

Kristin glanced over her shoulder and saw Peder stroke his chin.

“Interesting,” he added.

“How very interesting.” Kristin couldn’t deny her interest was piqued. “Are there many Indians living in the Wisconsin Territory?”

“Ja, they trespass on my land, but I show my gun and they leave without incident. Sundberg brings his Indian wife to church.” He wagged his head. “Such a disgrace.”

“And the Territory officials do nothing?” Mr. Olstad asked.

Uncle Lars puffed out his chest. “As of three months ago, we are the State of Wisconsin—no longer a territory.” Uncle Lars stated the latter with as much enthusiasm as a stern schoolmaster. “Now the government will get rid of those savages once and for all.” He sent Kristin a scowl. “And you, my liten niese, will do well to stay away from Indians. All of them, including our neighbors, the Sundbergs. You hear, lest you get yourself scalped.”

“Ja, Onkel.”

With a measure of alarm, Kristin touched her braided hair and chanced a look at Peder and Mr. Olstad. Both pairs of wide eyes seemed to warn her to heed Uncle Lars’s instructions. She would, of course. But somehow she couldn’t imagine the man they’d just passed doing her any harm. Would he?

Sam Sundberg wiped the beads of perspiration off his brow before dropping his hat back on his head. Who was the little blonde riding next to Lars Eikaas? Sam hadn’t seen her before. And the men in the wagon bed . . . he’d never seen them either.

After a moment’s deliberation he concluded they were the expected arrivals from the “Old Country.” Months ago Sam recalled hearing talk in town about Lars’s orphaned niece sailing to America with friends of the family, so he assumed the two red-haired men and the young lady were the topics of that particular conversation. But wouldn’t it just serve Mr. Eikaas right if that blonde angel turned his household upside down—or, maybe, right-side up?

He smirked at the very idea. Sam didn’t have to meet that young lady to guess Mr. Eikaas would likely have his hands full. Her second backward glance said all Sam needed to know.

The word plucky sprang into his mind. He chuckled. Plucky she

seemed, indeed.

But was she wise enough not to believe everything her uncle said?

Sam thought it a real shame. Years ago Pa and Lars Eikaas had been friends. But then Pa’s silver went missing, insults were traded, and the Eikaases’ prejudice against Ma, Jackson, and Mary kept the feud alive.

The Eikaas wagon rolled out of sight, leaving brown clouds of dust in its wake. A grin threatened as Sam thought again of that plucky blonde’s curious expression. Maybe she did have a mind of her own. Now wouldn’t that be something? Sam thanked God that not everyone around here was as intolerant of Wisconsin Natives as the Eikaas family. There were those who actually befriended the Indians and stood up to government officials in their stead. Like Pa, for instance. Like Sam himself.

The blistering sun beat down on him. Removing his hat once more, he wiped the sweat from his forehead. He started pondering the latest government proposal to remove the Indians from their land. First the Oneida tribe had been forced out, and soon the Menominee band would be “removed” and “civilized.” As bad as that was, it irked Sam more to think about how the government figured it knew best for the Indians. Government plans hadn’t succeeded in the past, so why would they now? Something else had to be done. Relocating the Menominee would cause those people nothing but misery. They’d stated as much themselves. Furthermore, the Indians, led by Chief Oshkosh, were determined not to give up their last tract of land. Sam predicted this current government proposal would only serve to stir up more violence between Indians and whites.

But not if he and Pa could help it.

In the distance he heard the clang of the dinner bell. Ma didn’t like him to tarry when food was on the table. Across the beet field, Sam saw his younger brother run on ahead of him. He wagged his head at the twelve-year-old and his voracious appetite.

With one calloused hand gripping the hoe and the other holding the bushel basket, Sam trudged toward their white clapboard home. Its two dormers protruded proudly from the second floor.

Entering the mudroom, he fetched cold water from the inside well, peeled off his hat, and quickly washed up. Next he donned a fresh shirt. Ma insisted upon cleanliness at the supper table. Finally presentable, he made his way into the basement where the summer kitchen and a small eating area were located. The cool air met his sun-stoked skin and Sam sighed, appreciating the noonday respite.

Next he noticed a cake in the middle of the table.

“That looks good enough to eat,” he teased, resisting the urge to steal a finger-full of white frosting.

Ma gave him a smile, and her nut-brown eyes darkened as she set the wooden tureen of turkey and wild rice onto the table. “Since it’s Rachel’s last day with us, I thought I would prepare an extra special dessert.”

Sam glanced across the table at the glowing bride-to-be. In less than twenty-four hours Rachel Decker would become Mrs. Luke Smith. But for the remainder of today she’d fulfill her duties as Ma’s hired house girl who helped with the cooking, cleaning, sewing, washing, and ironing whenever Ma came down with one of her episodes, which were sometimes so intensely painful that Ma couldn’t get out of bed without help. Rachel had been both a comfort and an efficient assistant to Ma.

“I helped bake the cake, Sam.”

He grinned at his ten-year-old sister, Mary. “Good job.”

They all sat down, Mary taking her seat beside Rachel. Sam helped his mother into her place at the head of the table then lowered himself into his chair next to Jackson, who’d been named after Major General Andrew Jackson, the seventh president of this great country.

“Sam, since your father is away,” Ma began, “will you please ask God’s blessing on our food?”

“Be glad to.” He bowed his head. “Dearest Lord, we thank Thee for Thy provisions. Strengthen and nourish us with this meal so we may glorify Thee with our labors. In Jesus’s name, amen.”

Action ensued all around the table. The women served themselves and then between Sam and Jack, they scraped the bowl clean.

“Good thing Pa’s not home from his meetings in town,” Jack muttered with a crooked grin.

“If your father were home,” Ma retorted, “I would have made more food.”

“Should have made more anyhow.” Jack gave her a teasing grin. “No seconds.” He clanged the bowl and spoon together as if to prove his point.

“You have seconds on your plate already,” Ma said. “Why, I have never seen anyone consume as much food as you do, Jackson.”

His smile broadened. “I’m growing. Soon I’ll be taller than Sam.”

“Brotherly competition.” Sam had to chuckle. But in the next moment, he wondered if his family behaved oddly. Didn’t all families enjoy meals together? Tease and laugh together? Tell stories once the sun went down? According to Rachel, they didn’t. The ebony-haired, dark-eyed young woman had grown up without a mother and had a drunkard for a father . . . until Ma got wind of the situation and took her in. She invited Rachel to stay in the small room adjacent to the kitchen and offered her a job. Rachel had accepted. And now, years later, Rachel would soon marry a fine man, Luke Smith, a friend of Sam’s.

Taking a bite of his meal, he chewed and looked across the table at Mary. Both she and Jack resembled their mother, dark brown hair, dark brown eyes, and graceful, willowy frames, while Sam took after his father, blue eyes and stocky build, measuring just under six feet. Yet, in spite of the outward dissimilarities, the five Sundbergs were a closely knit family, and Sam felt grateful that he’d known nothing but happiness throughout

his childhood. He had no recollection whatsoever of his biological mother who had taken ill and died during the voyage from Norway to America.

Sam had been but a toddler when she went home to be with the Lord, and soon after disembarking in New York, his father met another Norwegian couple. They helped care for Sam and eventually persuaded Pa to take his young son and move with them to Wisconsin, known back then as part of the “Michigan Territory.” Pa seized the opportunity, believing the promises that westward expansion touted, and he was not disappointed.

He learned to plant, trap, and trade with the Indians, and he became a successful businessman. In time, he saved enough funds to make his dreams of owning land and farming a reality.

Then, when Sam was a boy of eight years, his father met and married Mariah, an Oneida. Like her, many Oneida were Christians and fairly well educated due to the missionaries who had lived among them. In time Sam took to his new mother, and she to him. Through the years Ma cherished and admonished him as though he were her own son. She learned the Norwegian language and could speak it fluently. As far as Sam was concerned, he was her own son—and Mariah, his own mother.

They were a family.

“Was that the Eikaas wagon driving by not long ago?” Mary asked.

Sam snapped from his musing. “Sure was. It appears they have relatives in town.”

“Mr. Eikaas didn’t stop and visit, did he?” Mary’s eyes were as round as gingersnaps.

Sam chuckled. “No, of course not. I can’t recall the last time Lars Eikaas spoke to me . . . or any of the Sundbergs, for that matter.”

“Erik is nice to me at school.” Mary took a bite of her meal.

“Glad to hear it.”

“I can’t wait to begin school next week.”

Sam grinned at his sister’s enthusiasm. He’d felt the same way as a boy.

“Sam, what made you assume Mr. Eikaas transported relatives in his wagon today?”

He glanced at Ma. “A while back I’d heard that Lars’s niece was coming to America, accompanied by friends, and since I didn’t recognize the three passengers in the wagon this morning, I drew my own conclusions.”

“Is she pretty?” Jackson’s cheeks bulged with food.

“Is who pretty?”

“Mr. Eikaas’s niece . . . is she pretty?”

Sam recalled the plucky blonde whose large, cornflower-blue eyes looked back at him with interest from beneath her bonnet. And pretty? As much as Sam hated to admit it, she was about the prettiest young lady he’d ever set eyes on.

Jackson elbowed him. “Hey, I asked you a question.”

Sam gave his younger brother an annoyed look. “Yeah, I s’pose she’s pretty. But don’t go getting any big ideas about me courting her. She’s an Eikaas.”

“You’re awful old to not be married yet.” Jack rolled his dark eyes.

“What do you know about it? I’m only twenty-one.” Sam grinned. “Hush up and eat.” It’s what the boy did best. “So . . . did everyone have a pleasant morning?” He forked another bite of food into his mouth, wondering why he tried so hard to shift the subject off of Lars Eikaas’s niece.

Kristin looked around the one-room shanty with its unhewn walls and narrow, bowed loft. Cotton squares of material covered the windows, making the heat inside nearly unbearable.

Disappointment riddled her being like buckshot. Although she knew she should feel grateful for journeying safely this far, and now to have a roof over her head, she couldn’t seem to shake her displeasure at seeing her relatives’ living quarters. It looked nothing like her uncle had described in his letters nor the homes she’d glimpsed on the way.

“Here is your trunk of belongings,” Uncle Lars said, carrying the wooden chest in on one of his broad shoulders. With a grunt, he set it down in the far corner of the cabin. “Where is my inheritance? Let me have a look at it.”

“Right now, Onkel?”

“Ja, ja . . .” Impatience filled his tone.

Pulling open the drawstring of her leather purse, she reached inside and extracted the key. She unlocked the trunk and opened its curved lid. Getting onto her knees, Kristin moved aside her clothes and extra shoes until she found what she searched for. Poppa’s gold watch. She held the black velvet-covered box reverently in her hands for one last, long moment before she stood and presented it to her uncle.

“This belonged to my poppa.”

“Ah . . .” Uncle Lars’s face lit up with delight as he opened the box. Looking to Aunt Esther, he nodded. “This will bring a fair price, do you think?”

Disbelief poured over her. “But . . . you would not sell Poppa’s watch, would you?”

“None of your business!”

Kristin jumped back at the biting reply. Her opinion of her uncle dropped like a rock into a cavern.

“Anything more?” Her uncle bent over the wooden chest and quickly rummaged through it, spilling clothes onto the unswept floor.

“Onkel, please, stop. My garments . . .”

“Does not seem to be anything else.” Uncle Lars narrowed his gaze. “Is there?”

“No.” The necklace Mor had given her burned against her already perspiring skin. Still, Kristin refused to part with the gift. “Nothing more. As you know, Poppa was a farmer. He supplemented his income by working at the post office, but no money was ever saved. After my parents died, I sold everything to help pay for a portion of my passage to America. I earned the rest myself.”

“Any money left?”

Kristin shook her head as she picked up the last of her belongings, careful not to meet her uncle’s stare. A little money remained in the special pocket she’d sewn into her petticoat. For safety, she’d kept her funds on her person throughout the entire voyage. The last of her coinage would purchase muchneeded undergarments. She’d managed to save it throughout the journey for the specific purpose of buying new foundations when she reached America. It wasn’t inherited. She’d worked hard for it.

With a grunt Uncle Lars turned and sauntered out of the cabin.

“You will sleep in the loft with your cousins.” Aunt Esther’s tone left no room for questions or argument. Wearing a plain, brown dress with a tan apron pinned to its front, and with her dark brown hair tightly pinned into a bun, the older woman looked as drab as her surroundings. “Your uncle and I sleep on a pallet by the hearth.”

“Yes, Tante. I am sure I will be very comfortable.” Another lie.

“Come, let us eat.” Aunt Esther walked toward the hearth where a heavy black kettle sat on top of a low-burning fire. “There is venison stew for our meal.”

“It sounds delicious.” Kristin’s stomach growled in anticipation. She’d eaten very little on the ship this morning. Excitement plus the waves on Lake Michigan made eating impossible. But after disembarking in Green Bay, her stomach began to settle, and now she was famished.

Aunt Esther called everyone to the table, which occupied an entire corner of the cabin. Her three children, two girls and one boy, ranging in ages from seven to sixteen, came in from outside, as did the Olstads. After a wooden bowl filled with stew was set before each person, the family clasped hands and recited a standard Norwegian prayer . . .

I Jesu navn gar vi til bords,—We sit down in the name of Jesus,

Spise drikke pa ditt ord,—To eat and drink according to Your

Word,

Deg Gud til are, oss til gavn,—To Your honor, Oh Lord, and

for our benefit,

Sa far vi mat i Jesu navn.—We receive food in the name of

Jesus.

Amen.

Having said grace, hands were released, and everyone picked up a spoon and began to eat. Kristin noticed her cousins, Inga and Anna, eyeing her with interest. They resembled their father, blonde curls and blue eyes.

“What do you like to do on sunny afternoons such as this one?” she asked cheerfully, hoping to start conversation. After all, Inga’s age was close to hers. Perhaps her cousin would help her meet friends.

“We do not talk at the table,” Aunt Esther informed her. “We eat, not talk.”

“Yes, Tante.” Kristin glanced at Peder and Mr. Olstad who replied with noncommittal shrugs and kept eating.

Silently, Kristin did the same. The Olstads always had lively discussions around their table.

When the meal ended, the girls cleared the table and the men took young Erik and ambled outside.

“May I help with cleaning up?” Kristin asked her aunt.

“No. You rest today and regain your strength. Tomorrow we are invited to a wedding, the day after is the Sabbath. Then beginning on Monday, you will labor from sunup to sunset like everyone else in this place.”

“Except for one,” Inga quipped. No one but Kristin heard.

“Who?” Her lips moved, although she didn’t utter a sound.

“Far, that is who.” Disrespect seeped from Inga’s tone, which was loud and clear.

Hadn’t Aunt Esther overheard it?

Tante suddenly whirled around and glared at Kristin. “Do something with yourself. We are working here.”

With a frown, Kristin backed away. Her aunt’s brusque manner caused her to feel weary and more homesick than

ever. She missed her parents and her little brothers. Why did God take them, leaving her to live life without them? And Sylvia . . . how she longed for her best friend!

Kristin knelt by the trunk and carefully lifted out a soft, knitted shawl that had once belonged to her mother, Lydia Eikaas. Mor had been an excellent seamstress, expert in spinning wool into yarn and thread, as well as in weaving and sewing garments. She’d taught Kristin everything she knew about the craft. Surely Kristin could now put her skills to good use in this new country, this land of opportunity.

She sighed and glanced over to where her aunt and two cousins continued straightening up after the meal. Inga and Anna barely smiled, and her aunt’s expression seemed permanently frozen into a frown. Is that what this country really afforded . . . misery?

Allowing her gaze to wander around the dismal cabin once more, Kristin began to wish she had not come to America.

Casa Creacion (January 3, 2012)

Form and Beauty

This is a book about beauty and Christianity—or perhaps about the beauty of Christianity. We are all attracted to beauty. We desire it, we admire it, we recognize it when we see it. We have an innate instinct for beauty, even if the definition of what beauty actually is can be a bit unwieldy. In an academic sense, beauty is generally

understood as a combination of color, shape, and form that we find aesthetically pleasing. That is a rather bland description of beauty, but even if the definition is inadequate, we do understand that beauty has a form. This is important. Whether it’s a painting or a poem or a sculpture or a song, beauty has a form. Form is central to beauty. Distortion of a beautiful form takes away from its beauty. Obviously it’s even possible for a beautiful thing to become so distorted and deformed that it loses most or all of its beauty. When this happens, it’s a kind of vandalism.

Think of a beautiful stained-glass window, an artistic combination of color, shape, and form. Imagine a stained-glass masterpiece in a great cathedral, perhaps depicting a scene

from the life of Jesus. Now try to imagine a vandal lobbing bricks through that window. The beautiful combination of color and form has been broken, and beauty has been lost. It is a tragedy, and we are saddened. What we hope for now is some kind of restoration—we hope that beauty can be recovered. We hope for this because one way of viewing life is as an ongoing struggle to create, preserve, and recover what is beautiful. This is why art is not merely a leisure pursuit but serious business, because, quite simply, life should be made as beautiful as possible.

But this is not a book about art appreciation. This is a book about Christianity and about making it beautiful. Christianity in its proper form is a transcendent beauty. The story of Jesus’s life, death, and resurrection is not only the greatest story ever told, but it’s also the most beautiful story ever told. Christianity as the ongoing expression of the Jesus story lived out in the lives of individuals and in the heart of society is a beauty that can

redeem the world. That is an almost outlandish statement, but I believe it!

Yet I also recognize that Christianity can be distorted. It can be twisted out of shape. It can lose its beautiful form. When this happens, Christianity is not only less than beautiful; it can at times be blatantly ugly. It has happened before. What I fear is that we are in danger of losing our perspective of what is most beautiful about Christianity and accidentally vandalizing our faith with the best of intentions. I fear the vandalism has already begun. This book is about what can be done and how Christianity can recover its form and beauty through a new kind of reformation.

Ecclesia reformata semper reformanda—The church reformed and always reforming.

This Latin phrase was one of the mottoes of the Protestant Reformation—a reminder and an acknowledgment that for the church to remain true to its mission and witness and to retain its beauty, the church must constantly be reforming itself. Of course, semper reformandadoesn’t mean the church should mindlessly engage in change for the sake of faddish novelty or trendy innovation. That’s not what I’m talking about. Rather semper reformanda comes from the realization that there are forces—political, social, theological, spiritual, and so forth—that over time tend to twist the church and the gospel out of shape. As a result the church must continually seek to recover the true form and original beauty found in the gospel of Jesus Christ. This kind of reformation is an ongoing process.

There is indeed a sense in which the need for some measure of reformation is always present, but there are also times when the need for reformation (think re-formation) is more critical than others. There are times when the distortion of the church is severe enough that the integrity of our message is compromised. I’m convinced the evangelical church in the Western world is facing just such a crisis. Putting it as plainly as I can, evangelical Christianity needs to recover the form and beauty that are intrinsic to Christianity. We need a reformation because we are being twisted out of shape. Let me try to explain how this has happened.

The stories of evangelicalism and America are deeply intertwined in much the same way that the stories of Catholicism and the Roman Empire are intertwined. Evangelical Christianity came of age during America’s rise to superpower status on the world stage. America, untethered from European Christendom and their vassal state churches, provided an environment conducive for evangelical Christianity, and evangelical Christianity has flourished in the American environment. (By evangelical I mean the expression of Protestant Christianity characterized by a dual emphasis on the authority of Scripture and a personal conversion experience—this is evangelicalism at its best.) So far

so good. But there is always a particular temptation faced by the church when it is hosted by a superpower. The temptation is to accommodate itself to its host and to adopt (or even christen) the cultural assumptions of the superpower.

This is nothing new. The long history of the church bears witness to the reality and seductive power of this temptation. The historic problem the Greek Orthodox Church struggled with in the East sixteen hundred years ago was the temptation to be too conformed to the Byzantine Empire. At the same time, the historic problem the Roman Catholic Church struggled with in the West was the temptation to be too conformed

to the Roman Empire. And I dare to suggest (or even insist!) that the problem that is distorting American evangelicalism is that it has become far too accommodating to Americanism and the culture of a superpower. This is fairly obvious. You don’t have to be a sociologist to recognize that the American obsession with pragmatism, individualism, consumerism, materialism, and militarism that so characterizes contemporary America has come to shape (and thereby distort) the dominant form of evangelical Christianity found in North America. It becomes American culture with a Jesus fish bumper sticker. If we are unwilling to engage in critical thought, we will simply assume that this is Christianity, when in reality it is a kind of Christianity blended with many other things.

To be born in America is to be handed a certain script. We are largely unconscious of the script, but we are “scripted” by it nevertheless. The American script is part of our nurture

and education, and most of it happens without our knowing it. The dominant American script is that which idolizes success, achievement, acquisition, technology, and militarism. It is the script of a superpower. But this dominant script does not fit neatly with the alternative script we find in the gospel of Jesus Christ. So here is our challenge: when those who confess Christ find themselves living in the midst of an economic and military superpower, they are faced with the choice to either be an accommodating chaplain or a prophetic challenge. Over the last generation or so, evangelicalism has been

more adept at endorsing the dominant script than challenging it. And in conforming too closely to the dominant script of Americanism, the Christianity of the American church has become disfigured and distorted and is in desperate need of recovering its true form and original beauty through a process of re-formation. We need to bear the form and beauty of the Jesus way and not merely provide a Christianized version of our cultural assumptions.

In order to recover the true form and original beauty that is integral to Christianity, we need an ideal form, a true standard, an accurate template, a faithful model to which we can look, to which we must conform. For historic Christianity this has always been Jesus Christ upon the cross, which is a holy irony, since crucifixion was designed to be ghastly and hideous. But this is the mystery of the cross. The crucifixion of Jesus Christ, which attains in retrospect an eternal glory and beauty through the resurrection, is the axis of Christianity around which everything else revolves. Thus the cruciform (the shape of a cross) is the eternal form that endows Christianity with its mysterious beauty. Simply put, the cross is the form that makes Christianity beautiful! The cross is the beauty of Christianity because it is at the cross that we encounter co-suffering love and costly forgiveness in its most beautiful form.

But the question is, can we see the beauty of the cruciform? In a culture that idolizes success, can we see beauty in the cross? In a culture that equates beauty with a “pretty

face,” can we see past the horror of a grisly execution and discern the sacred beauty beneath the surface? This is what artistic representations of the cruciform are capable of capturing and why their work is invaluable. The artist doesn’t give us a journalistic photograph of an event, but an artistic interpretation of an event. The great masters of sacred art were both artists and theologians; through their work they have given us an artistic interpretation that reveals the inherent, but hidden, beauty of the cross. Consider the cruciform and try to apprehend its beauty. The Christ upon the cross, arms outstretched in the gesture of proffered embrace, refusing to call upon avenging angels but instead loving his enemies and praying for their forgiveness—this is the form and beauty of Christianity. The cruciform is the posture of love and forgiveness where retaliation is abandoned and outcomes are entrusted to the hands of God. The cross is laden with mystery. At first glance it looks like anything but success. It looks like failure. It looks like defeat. It looks like death. It is death. But it is also the power and wisdom of

God. This is mysterious. It is also beautiful. This is the mysterious beauty that saves the world.

The cruciform is the aesthetic of our gospel. It is the form that gives Christianity its unique beauty. It is what distinguishes Christianity from the dominant script of a superpower. But the beauty of the cruciform is a beauty communicated in a mystery. To those who value only conventional power and crass pragmatism—which is always the tendency of a superpower—the cruciform looks like folly, weakness, defeat, and death. It is not conventional beauty. But to those who have eyes to see, the cruciform shows forth a transcendent beauty—the beauty of love and forgiveness. It is the beauty of Christ’s

love and forgiveness as most clearly seen in the cruciform that is able to save us from our vicious pride and avaricious greed.

This is relevant to our situation because pride and greed are often pawned off as virtues in the culture of a superpower. Pride and greed are the engines of expansion, and as such they tend to be reworked as attributes. It was true in first-century Rome, and it’s true in twenty-first-century America. We’re told to “take pride in ourselves” and reminded that “we’re number one.” We sing about how proud we are to be Americans (even in church!). Plus there’s always someone new buying into Ayn Rand’s objectivist philosophy of self-interest and explaining to us with great passion how “greed is good.” But our Scriptures give a minority report; they tell us that pride and greed are the pliers that have distorted our humanity into a sinful ugliness. We must see the beauty of Christ in the cruciform and understand that it is only the beauty of self-sacrificing love that can

save us from pride and greed. This is the beauty Dostoevsky correctly and prophetically spoke of when he said, “Beauty will save the world.”

The church always faces the temptation to turn its gaze from the beauty of the cruciform and look instead to “the kingdoms of the world and their splendor.” The beauty of the cruciform is a subtle and hidden beauty, like the enigmatic smile of Mona Lisa. The splendor of Babylon is brash, like the garish lights of Las Vegas. When we lose sight of the subtle beauty of the cruciform we become seduced by the power, prestige, and pragmatism of politics. To borrow Tolkien’s theme, we become seduced by the ring of power. The ring of power is the enemy of beauty. It was the ring of power—“my precious”—that transformed the humanlike Sméagol into the reptilian Gollum. In like manner, the church begins to devolve from beauty into a distorted form less beautiful the moment it reaches for the ring of power.

But we reach for the ring of power nevertheless. We find it almost irresistible. Of course we supply ourselves with copious reasons as to why our fascination with conventional power is a good thing: “We want to have power to do good.” “We want to make a difference in the world.” “We have to take a stand against evil.” But without realizing it, we are being subtly seduced into thinking there is a better way to go about achieving righteousness and justice (think beauty) than by taking up the cross and following Jesus. We begin to think that if we can just get Caesar on our side, if we can just get the emperor to hold a National Prayer Breakfast, we can then baptize the ways and means of the empire and at last accomplish “great things for God.” And here’s the thing: Caesar is

more than willing to employ the church as a chaplain, as long as the church will endorse (with a bit of religious flourish) the ways and means of the empire. Of course the ways and means of the empire are the ways and means of political and military domination. There’s no beauty in that. Politics is never pretty. Everyone knows that. Thus the church sacrifices the beauty of Christianity when it chooses the political form over the cruciform.

Reaching for the ring of power distorts our beauty.

But why would we do it? Why would we sacrifice the enchanting beauty of Christianity for the ugly machine of politics? Because political power is so—and there’s no other word for it—pragmatic. We’re convinced “it works.” What could be more simple? Here’s the formula. Just put good people in positions of power and good things will happen. (Such thinking is very close to the wilderness temptation Jesus faced; more on that later.) We are easily seduced by the clear logic of political pragmatism. But we need to remember that God does not save the world through the clear logic of political pragmatism (though Jesus was tempted by the devil, and even by his own disciples, to attempt it). Instead, God saves the world through the ironic and mysterious beauty of the cruciform. To achieve good through attaining political and military dominance has

always—always!—been the way of the fallen world. We seem to lack the imagination to envisage any other way. But it’s not the Jesus way. It’s not the beautiful way. It’s not the way of the cruciform.

Jesus does notsave the world by adopting the ways and means of political pragmatism and becoming the best Caesar the world has ever seen. Instead Jesus saves the world by suffering the worst crime humanity is capable of—the crime of deicide (the murder of God). On the cross Jesus absorbed our hate and hostility, our vengeance and violence into His own body and recycled it into love and forgiveness. By his wounds we are healed. By this beauty we are saved.

The third-century theologian Origen observed that “the marvel of Christ is that, in a world where power, riches, and violence seduce hearts and compel assent, he persuades and prevails not as a tyrant, an armed assailant, or a man of wealth, but simply as a teacher of God and his love.”1 Commenting on this, David Bentley Hart says, “Christ is a persuasion, a form evoking desire. . . . Such an account [of Christ] must inevitably make an appeal to beauty.”2 I absolutely agree! Christ persuades, not by the force of Caesar, but by the beauty of love.

I assume that every Christian would agree with the idea that what Jesus did in his death was beautiful and that somehow this beautiful act is central to our salvation. But the challenge is to translate the beauty of the cruciform into contemporary Christianity—especially a contemporary Christianity obsessed with power and politics. The beauty of the cruciform by which Jesus saves the world through an act of co-suffering love and

costly forgiveness is the same beauty that must characterize the church if we are to show forth the glory of the Lord in our world. But it’s the beauty of cruciform love that is most

marred when we allow the Christian faith to be politicized.

A politicized faith loses its beauty very quickly. I know, because I was once an enthusiastic participant in the process of faith-based politicization. I was willing to subtly, and at times not so subtly, align my church with partisan political agendas. Senators and congressman would visit my church to give their testimonies (always around election time). We handed out “voter guides” so those not paying close enough attention would know how to vote. We found ways to make the elephants and donkeys of the American political process somehow analogous to the sheep and goats in Jesus’s parables. But for me that came to an abrupt end in a fairly dramatic fashion.

In September of 2004 in the heat of a volatile presidential campaign I was asked to give the invocation at a political rally where one of the vice presidential candidates was

appearing. I agreed to do so. I remember well the acrimony outside the convention center where protestors and supporters were busy hurling ugly epithets at one another. Inside the convention center the crowd was being whipped into a political frenzy that amounted to “hurray for our side!” As I sat on the platform with the political acolytes, and me as their rent-a-chaplain, I began to squirm. I knew I was being used. I was a pawn in a political game. I felt like a tool. (And a fool!) When it came time for me to pray (for which the unstated purpose was to let it be known that God was squarely on our side), I stepped to the podium and first prayed silently, “God, what am I doing here? I’ve made a mistake. I’m sorry.” I then offered a largely innocuous prayer and left as soon as I could, promising myself and God that I would never do anything like that again. But in leaving the convention center I again had to run the gauntlet of supporters and protesters yelling at one another with the police in between the two groups to prevent them from being at one another’s throats. It wasn’t pretty. And no prayer could make it pretty. It was petty, partisan, and petulant. I could not imagine Jesus or the apostles sullying their gospel to participate in it.

That moment was a turning point for me. I was no longer willing to see the church as a sidekick to Caesar, fully baptized (immersed, not sprinkled) into the acrimonious world

of partisan politics. It’s not that I’m afraid of controversy or persecution—I am perfectly willing to suffer persecution and ridicule for the sake of Christ (this is part of the cruciform). But I am unwilling to throw myself into the political fray for the sake of partisanship. I’m unwilling to do so because I simply no longer believe that political parties have much to do with God’s redemptive work in the world. Jesus is building his

church, not a political party. And I’m absolutely certain that political partisanship costs us our prophetic voice. We end up a tool to one side, an enemy to the other, and prophetic to neither. The bottom line is there is simply no way to make politics beautiful. But the way of the cruciform is beautiful. And I have made my choice. I choose the beautiful over the pragmatic. I realize that many people will not understand this, but I fully believe this is precisely the choice Jesus made. In choosing the cruciform over the political, Jesus was choosing the beautiful over the pragmatic.

If we are going to recover the form and beauty of Christianity, we are going to have to face squarely the issue of the politicization of the faith, because things are getting ugly. In the current climate of polarized partisanship where everything is now politicized, there is an appalling amount of anger, vitriol, and a general lack of civility. Sadly, millions of confessed followers of Jesus are being swept up in the madness as they give vent to their anger, fully convinced that God is on their side. Their justification is “we’ve got to take America back for God.” Presumably this is to be done by the dubious means of acrimonious partisan politics. But we need to think less politically and more biblically.

Does the church have a mandate to change the world through political means? We have assumed so, but it is a questionable assumption at best. Baptist theologian Russell Moore

has observed that, “Too often, and for too long, American ‘Christianity’ has been a political agenda in search of a gospel useful enough to accommodate it.”3 But is our mission a kind of political agenda or is it something else? Isn’t our first task to actually be God’s alternative society? Pause and think about that. I’m afraid we’ve made a grave mistake concerning our mission. We’re not so much tasked with running the world as with being a faithful expression of the kingdom of God through following Jesus and living the beautiful life that Jesus sets forth in the Sermon on the Mount. Jesus described his disciples as sheep among wolves. The mistake of confusing our mission of being faithful as God’s alternative society with trying to rule the world through the crude means of political power is nothing new—it’s the mistake the church has been making for seventeen centuries. Prior to the Roman emperor Constantine, the early church was content to simply be the church—to be a city set upon a hill living the alternative

lifestyle that is the Jesus way. But after the emperor Constantine and the adoption of Christianity as the imperial religion, the church embarked upon a project of running the

world in cahoots with Caesar. This project has not turned out well. And it has been particularly damaging to the church. In fact, it has led to the ugliest episodes in church history. The church’s collusion with political agendas led us into the shameful venture of the Crusades and the arrogant doctrine of Manifest Destiny. These things are truly ugly.

The problem with our “change the world” rhetoric is that it is too often a thinly veiled grasp for power and a quest for dominance—things that are antithetical to the way Jesus calls his disciples to live. A politicized faith feeds on a narrative of perceived injury and lost entitlement leading us to blame, vilify, and seek to in some way retaliate against those we imagine responsible for the loss in late modernity of a mythical past. It’s what Friedrich Nietzsche as a critic of Christianity identified as ressentiment, and it drives much of the Christian quest for political power. In the Jesus way the end—no matter how

noble—neverjustifies the means. It’s inevitable that a movement fueled by resentment will soon depart from the Jesus way, and it is bound to become ugly. Jesus specifically told us that we are not to emulate the ugly ways of Caesar in grasping for power and dominance. Instead we are to choose the counterintuitive way of humility, service, and sacrificial love. These things are inherently beautiful. But we have a hard time learning this lesson.

When the disciples James and John (whom for obvious reasons Jesus called “the sons of thunder”) expressed a desire to reign with Christ in their imagined version of Jesus as Caesar, Jesus made it clear that they didn’t know what they were talking about and that the way of political dominance would not be the way of his kingdom. Jesus curtly told his disciples: “It shall not be so among you.”† Jesus was doing something new and truly beautiful; he was not imitating the way and means of Caesar. The brutal Roman Empire had plenty of splendor as veneer, but it lacked any true depth of beauty. Jesus deliberately

chose the beauty of co-suffering love over the brutal pragmatism of political power. When Pilate encountered Christ, he could not understand this—but we must. We must

never forget that Jesus ushered in his kingdom by refusing to oppose Caesar on Caesar’s terms. Jesus didn’t fight political power with political power. Thus Jesus submitted to the

injustice of a state-sponsored execution by telling Pilate, “My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting.” Think about that. It is part of the mystery and beauty of Christianity that the kingdom of God comes, not by the sword of political power, but by the cross of self-sacrificing love. Jesus didn’t smash his foes with the sword of “righteous” political power; instead he absorbed the blow of injustice and committed his fate to the hands of God. In this we find an undeniable truth: we cannot fight for the kingdom of Christ in the same manner that

the nations of the world fight, for the moment we do, we are no longer the kingdom of Christ but the kingdom of the world! A politicized mind can only imagine power as political domination, but a Spirit-renewed mind imagines the more excellent way of love—which is the more beautiful way of the cruciform.

Admittedly we live in a world where much is wrong. But what is most wrong with the world is not our politics or Congress or who lives in the White House. This is either the

naïve gullibility or the manipulative rhetoric of partisanship. What is most wrong with the world is the ugly distortion of humanity brought about through the dehumanizing forces of lust, greed, and pride. As followers of Jesus we are not called to campaign for a political solution—for ultimately there is none—but to demonstrate an authentic Christian alternative. We are advocates of another way. Certainly we can participate in the political process, but we must do so primarily as ambassadors of another kingdom exhibiting and teaching the beautiful virtues of that kingdom. This is how we are salt and light. This is what makes us a shining city set upon a hill. We are to model what it means to be Christlike in a Caesar-like world. But to be Christlike in a Caesar-like world requires us to embrace the cruciform.

Of course the cruciform is offensive to the unimaginative mind of pragmatism. Pragmatism sees the cruciform as a passive surrender (though it is anything but that!). Pragmatism believes the only way to change the world is to beat down the bad guys—either with ballots or bullets. But without even raising the thorny issue of who are the bad guys in the ever-escalating world of revenge, the philosophy of “beat down the bad guys” displays an appalling lack of imagination. Pragmatism requires little imagination; it only needs the will to power. Or pragmatism will trot out the oft-quoted axiom from Edmund Burke: “All that is necessary for the triumph of evil is for good men to do nothing.” That is true enough, provided we don’t misapply what it means to “do nothing.” I was once given Burke’s maxim as a counterargument after preaching on the Sermon on the Mount. As if living the Sermon on the Mount is “doing nothing.” Or worse yet, as if a Christian can call upon Edmund Burke to refute Jesus Christ!

But here is the real problem I have with the trajectory of the American evangelical church in the early twenty-first century. If, instead of imitating Christ with his cross, we want to

imitate Caesar with his sword, we inevitably choose the ugly over the beautiful. This approach always leads the church away from living as a witness to the gospel. Being a faithful witness to the gospel should be a hallmark of evangelical Christianity.

But something has gone very wrong. Think about it—that the primary public witness of the American evangelical church for the past thirty years has been political is an absolute tragedy! Evangelicals are no longer known within the wider culture for their devotion to Scripture and their belief in a personal conversion experience. Now evangelicals are known primarily for their politics. This has been anything but helpful. The amount

of hope many evangelical Christians place in politics is nothing short of astonishing! If nothing else, it is naïve—but worse, it is a betrayal. It is a betrayal of the beautiful way of Christ. For in a politicized faith we embrace the ugly pragmatism of political domination over the beauty of the cruciform.

Theologian Stanley Hauerwas has correctly observed: “The church doesn’t have a social strategy; the church is a social strategy.”4 Instead of trying to force change upon the wider society through means of legislation, we are to exemplify the beautiful alternative of the kingdom of God by actually living it! We make a terrible mistake when we tell the wider society something like this: “We have the truth, so let us run society by setting the rules.” That is a kind of tyranny, no matter how well intended. Instead we should simply be the alternative we seek to produce. We should be a righteous and just society. We should bethe beautiful expression of the kingdom of God attracting people by the unique aesthetic of our gospel. Our form is the cruciform, and our beauty is the mysterious aesthetic of the crucified Savior.

Admittedly, this is a complicated issue that doesn’t yield itself to simplistic solutions. I understand this. Christians have a complicated relationship with the state because we are

a people who carry dual citizenship. We are citizens of both the kingdom of Christ and the particular geopolitical nation we happen to live in. But this much is certain: our first allegiance must be to the kingdom of Christ. Furthermore, we must never make the mistake of thinking God has some kind of commitment to the well-being of our particular nation over the well-being of other nations. This type of ugly and arrogant nationalism is completely incompatible with the Christian faith, which confesses Jesus as Savior of the world and not merely some version of a national deity. Is it possible that American Christians actually believe that Jesus has an interest in the well-being of America over the wellbeing of, say, Mexico or China or Ethiopia? Surely not! This is “American Exceptionalism” as a ridiculous and idolatrous doctrine. Our politicians may traffic in such nonsense, but Christians must not! What Jesus is committed to is the salvation

of the world and the building up of his global church. So whereas Christians are free to participate in the civic and political process of their respective nations, Christians must

do so as those who exhibit a primary allegiance to the Jesus way—the beautiful way of the cruciform. This means treating everyone (including political enemies) with kindness, love, and respect. As followers of Christ, our mission is not to seek to rule the world through Caesar’s means of dominance—a means Jesus explicitly rejected—but to be a faithful church and thus a living example of God’s alternative society.

So, reformation is needed, and the cruciform is what can give shape to our much-needed reformation. In the cruciform we find both our proper form and, subsequently, our unique

beauty. The cruciform as a pattern gives us a means of evaluating our own form and how we present ourselves to the wider culture. With an eye on the cruciform, we can ask ourselves, “Does this attitude, this approach, this action look like Jesus on the cross?” If our attitude, approach, and action cannot be reasonably compared to the image of the cruciform, we need to abandon it. Caesar may adopt it, it may be practical, it may

even be “successful,” but if it’s not Christlike, then it’s not our pattern. Without a radical commitment to the shape of the cruciform, the process of deformation will continue year after year, and our beauty will be lost.

One of the “pliers” that distorts our Christian witness out of shape is the paradigm of protest. For far too long we have been enamored (and distorted) by protest. We love to protest. We really do. We’re good at it. We have lots of practice at it. In protest we find an outlet for our anger, we connect with like-minded people, and we at least feel like we are “making a difference” and “standing up for righteousness.” It’s exciting and cathartic. So we picket, we protest, we boycott, we form petition drives, and we write angry letters to editors and CEOs and encourage other Christians to do the same. We hold rallies where we in no uncertain terms, and with presumed divine sanction, unleash our righteous anger on a wide range of enemies. Liberals, Hollywood, gays, and Muslims are

regular targets. But does it look like the cruciform? Is it beautiful? Would a common observer look at it and say, “That’s beautiful; it reminds me of Jesus”? Do our clenched fists and furrowed brows of protest align nicely with the outstretched arms and compassionate face of Christ on the cross? If not, we have drifted from the pattern of the cruciform in our paradigm of protest, and the inevitable result will be a distortion of

Christianity. As our Christianity takes on more of a political agenda, it sloughs off resemblance to the cruciform. The result is a distinctive loss of beauty. We tend to justify our foray into the unseemly as necessary if we are to preserve morality, but I agree with Orthodox Archbishop Lazar Puhalo when he says, “True morality consists in how well we care for one another, not what sort of behaviour we wish to impose on one another.”5

Again I raise the question: Why would we do this? Why would we sacrifice the beauty of the cruciform for something everyone knows is a far cry from beautiful? Why this obsession with political power? I think the answer is that we have a carnal obsession with outcomes. It’s the ugly specter of pragmatism. We want to see a clear and obvious way that our actions are going to result in the desired outcome. We want to do good, achieve good, bring about good, vote in good, legislate good, formulate good, enforce good. So we choose the means that appear most logical in achieving this outcome. But remember, Satan never tempted Jesus with evil; Satan tempted Jesus with good. Satan enticed Jesus to go ahead and do good and to bring it about by the most direct way possible. The

temptation was to imitate the means and methods of the pharaohs and Caesars. Satan tempted Jesus to usher in a righteous world by a bloody sword. “War is impatience.”6 Obsession with outcomes and demanding to see a quick and logical way in which present action will bring about desired good are the ways of Caesar, but they are not the way of the cruciform. Obsession with outcomes is, among other things, an abandonment of faith.

Christians all believe that Jesus achieved salvation through what he did on the cross. (Though the exact way this works remains a matter of theological debate.) But on Good Friday, how could anyone have seen a “logic” in Jesus’s crucifixion? If Jesus’s intent was to save the world from the dominion of evil, how could submitting to an unjust execution at the hands of an oppressive regime accomplish anything like that? It’s absurd! Salvation is ironic because there is nothing logical or practical or obvious about the cross. Fighting is practical. Fighting is logical. Fighting has a long history of (at least temporarily) achieving desired ends. Peter was ready to fight, and presumably so were many others who followed Jesus from Galilee. But Jesus told Peter to put up his sword. There would

be no bloody revolution. No violent resistance. Not even an angry protest. Instead Jesus went to the cross, forgave his enemies, and simply died. In rejecting the way of Caesar, “Christ showed that the world was a text that could be read differently: according to the grammar not of power, but agape.”7

Did evil triumph because this good man did nothing? It certainly seemed so. But don’t forget the dying prayer of Jesus: “Father, into your hands I commit my spirit!” I think we can understand Jesus’s prayer as something like this: “Father, I have obeyed you, I have shown the world your ways, but the world has rejected me and your ways. I forgive them, but I am dying. So now I entrust everything to you.” This is the way of the cruciform. It is the way of faith.

In going to the cross, Jesus was not being practical; he was being faithful. Jesus didn’t take a pragmatic approach to the problem of evil; Jesus took an aesthetic approach to the problem of evil. Jesus chose to absorb the ugliness of evil and turn it into something beautiful—the beauty of forgiveness. Jesus bore the sin of the world by it being sinned into him with wounds. Jesus bore the sin of the world without a word of recrimination,

but only a prayer of forgiveness. He bore the sin of the world all the way down to death. So that the apostle Peter says, “By his wounds you have been healed.” This is the beauty of the cruciform. This is beauty being derived from pain, or as Bob Dylan says, “Behind every beautiful thing there’s been some kind of pain.”8

In order to do a beautiful thing, Jesus had to abandon outcomes. He had to entrust the outcome to his Father. On Good Friday Jesus abandoned outcomes, embraced the cross,

and died. Jesus abandoned outcomes in order to be faithful and trust his Father. As we confess in the Apostles’ Creed, “He was crucified, died, and was buried. He descended to the dead.” A lost cause. But then came Easter! The cornerstone of Christian faith is that on Easter Sunday God vindicated his Son by raising him from the dead. But until Easter Sunday no one thought of death, burial, and resurrection as a logical means of achieving good. Even today most people cannot accept the “formula” of the cruciform as a viable means of bringing about good. We want something that makes more sense. Something quicker. Something practical. And what we get are the same old ugly ways of Pharaoh and Caesar. Our embrace of the practical and ugly over the faithful and beautiful

exposes our unbelief. We are orthodox enough to confess that Jesus saves the world through his cross, but we don’t want to imitate it. So we choose the ugly forms of coercion over the beauty of the cruciform—the false morality of the Pharisee over the true morality of Christ. But our critics see this ugliness in us, even if we are unaware of it.

Part of the problem is that in the Western world we are deeply conditioned to choose the heroic over the saintly. We love our heroes best of all. Heroes are goal-oriented people of

great capabilities who know how to make things happen. We admire their ability to get things done and shape the world according to their will. Saints on the other hand—especially to the American mind—seem quaint and marginal, occupying religious spheres on the periphery of the action. We want to be heroes; we don’t really want to be saints. The difference between the heroic vision and the saintly vision is a fundamentally

different way of viewing the purpose of life.

For the hero, the meaning of life is honor . . . for the saint,

the meaning of life is love. . . . For the hero, the goal of

living is self-fulfillment, the achievement of personal

excellence, and the recognition and admiration that

making a signal contribution to one’s society through

one’s achievements carries with it. For the saint, life

does not so much have a goal as a purpose for which

each human being is responsible; and that purpose is

love: the bonds of concern and care that responsibility

for one’s fellow human beings carry with it. . . . These

two paradigms—the hero and the saint—and the way

of life that descends from each, are really two fundamentally

distinct and genuinely different visions of

human society as a whole, and even of what it means to

be a human being. They are two distinct and different

ways of asking the question of the meaning of life.9

Accepting Francis Ambrosio’s paradigms for the hero and saint, we should recognize that the way of Jesus is the way of the saint, but the way of the hero is what we tend to glorify. To speak of the goal of life in terms of self-fulfillment, achievement, and excellence is very American (originally Greek and Roman) and very popular. There are plenty of versions of American Christianity that easily accommodate this basic paradigm. Christianity understood as a program for self-improvement and success in life is how Americanized Christianity most often accommodates itself to contemporary culture. It also makes Christianity popular and “successful.” But an honest reading of the Sermon on the Mount makes it clear that Jesus is teaching something radically different. In the Gospels we see Jesus through his teaching, which sets forth the alternative paradigm of the saint where the purpose of life is love, and the expression of that love is in the form

of care and compassion for our neighbor. The life of Jesus as recorded in the Gospels begins as a life of teaching and ends in a life of suffering. But these are not to be separated. At the cross Jesus lived all that he taught. The life of love that Jesus proclaimed in his teaching he lived in his suffering. The life of co-suffering love is the paradigm of the saint, and it is how Jesus lived and died. It is the beauty of the cruciform.

Of course I can hear someone protesting, “But Jesus is my hero!” I understand what is meant by that, but if we are intent upon forcing Jesus into the archetype of typical hero, we distort him. In trying to make Jesus a hero, we miss the simple fact that Jesus did nothing that was conventionally heroic—at least not according to the Western ideal of heroism. Elijah was a conventional hero when he humiliated the prophets of Baal on

Mount Carmel and then executed them at the brook Kishon. But how did Jesus contend with his enemies at Calvary? Not in the heroic manner of Elijah on Carmel, but in a new and saintly way—the way of love and forgiveness. The Jesus of the Gospels is not a heroic general who slaughters his enemies, but a suffering saint who forgives his enemies. And even if one appeals to the Book of Revelation, it should be remembered

that the holy irony perceived in the prophetic metaphors is that the monstrous beasts are conquered by a little slaughtered lamb. It should be clear that the way of Christ is not the way of the conventional hero, because Jesus saves the world not by shedding the blood of his enemies, but by allowing his own blood to be shed in an act of redemptive love. This is the way of the saint, not the hero.

But we struggle with choosing the way of the saint over the way of the hero. Our Christian rhetoric is replete with calls to the heroic as we are urged to “be mighty men and women of God” and “fight the battles of the Lord” and “do great things for God.” We love the idea of being a hero and winning a great battle for God. There’s a lot of what we call “glory” in it. But we’re not so keen on laying down our lives in the manner of Christ at Calvary. We fail to comprehend the glory of the cross. So we struggle with which model to adopt. The hero or the saint? Achilles or Emmanuel? Caesar or Christ? Charlemagne or St. Francis? More often than not we end up choosing the hero, and this feeds one of the ugliest aspects of a misshapen Christianity—triumphalism.

Triumphalism is an ugly form of arrogance engendering a sense of group superiority. Triumphalism is a smugness and boastful pride that one’s nationality or religion is superior to all others. If Christians aren’t careful, they can be easily seduced into the ugliness of triumphalism. As Christians we believe that Jesus has triumphed over sin, Satan, death, hell, and the grave. We confess that every knee will bow and every tongue confess that Jesus is Lord. We call Jesus King of kings and Lord of lords. But this does not entitle us to an attitude of arrogant triumphalism. Confessing the triumph of Christ

should not lead to the ugliness of triumphalism. In fact, the Christian attitude should be the very opposite.

The Christian attitude must be the deep humility exhibited by the apostle Paul when he described himself as “the foremost” of sinners. Paul was able to boldly confess the lordship of Christ while at the same time exhibiting an attitude that was completely devoid of arrogance and triumphalism. In the pluralistic cultures of the modern Western world, the ugliness of triumphalism will prevent multitudes of people from seeing the true beauty of Christianity. If we engage with people of other faiths with the attitude equivalent to “my religious founder can beat up your religious founder,” we should not be surprised if they do not see the Christian faith as inherently beautiful.

A continual turning to the cruciform leaves no room for triumphalism. Yes, Jesus triumphed over evil, but he did so by the counterintuitive way of humbling himself to the point of death, “even death on a cross.”† As we seek to assimilate the cruciform into our lives, it should always produce the beauty of a graceful humility and never the ugliness of arrogant triumphalism. If we are to show forth the beauty of Christ in our world, we must banish triumphalist attitudes from among us. It was the attitude of triumphalism in the Middle Ages that led to the ugly actions of the Crusades. Since Jesus had triumphed through the cross, it was reasoned, why not help spread his triumph through the conquest of the sword? The Crusades were the ugly offspring of a union of power-obsessed

pragmatism and arrogant religious triumphalism, and I fear that this kind of distorted thinking may have certain modern equivalents.

One more thought on heroes and saints. Heroes tend to be heroes to only one side—their side. Heroes attain their glory in an “us versus them” context. For example, the French and the Russians have decidedly different views of Napoleon, just as Americans and Mexicans will view Santa Anna differently. But saints, over time, tend to be universally recognized for their saintliness. It has to do with the universality of love. It’s why nearly everyone admires St. Francis of Assisi or Mother Teresa of Calcutta whether or not they are Christian. St. Francis and Mother Teresa are preeminent examples of lives shaped by the cruciform to a degree that their lives of co-suffering love have come to be universally recognized as lives of beauty.

So in the present situation in which the American evangelical church finds itself, there is a desperate need to recover a theology of beauty. The way out of the mess and confusion of a politicized faith is to follow the path of beauty. It is the way of beauty that will lead us home to a more authentic Christianity. A theology of beauty is the antidote to the poison of pragmatism and the toxin of triumphalism. Perhaps no other theologian has done as much to develop a theology of beauty as the great Swiss theologian Hans Urs von Balthasar. In his work on love as form and beauty he writes:

Love alone is credible; nothing else can be believed,

and nothing else ought to be believed. This is the

achievement, the “work” of faith . . . to believe that

there is such a thing as love . . . and that there is

nothing higher or greater than it. . . . The first thing

that must strike a non-Christian about the Christian’s

faith is that . . . it is obviously too good to be true: the

mystery of being, revealed as absolute love, condescending

to wash his creatures’ feet, and even their

souls, taking upon himself all the confusion of guilt,

all the God-directed hatred, all the accusations showered

upon him with cudgels . . . all the mocking hostility

. . . in order to pardon his creature. . . . This is truly

too much.10

Indeed, it is too much! The apostle Paul would describe this extravagance as “the love of Christ that surpasses knowledge.” The picture of God as seen in the redemptive co-suffering love of Christ is too much in the sense that it overwhelms us in much the same way that we find a stunning sculpture, a masterpiece painting, or a majestic sunset overwhelming—it is the experience of being overawed by a transcendent beauty. This is

how the gospel is made most compelling—by making it beautiful. Instead of trying to overwhelm a cynical world weary of argument and suspicious of truth claims with the force of logic and debate, what if they were overwhelmed with the perception and persuasion of beauty?

Beauty is graceful and has a way of sneaking past our defenses. It’s hard to argue with beauty. Beauty is compelling in its own way. What I am suggesting is that we look to

beauty as a primary standard for our theology, witness, and action. As radical as it may sound to those who have grown up in the sterile world of late modernity, asking the question Is it beautiful? is a valid and viable way to evaluate what we believe and do. We should ask ourselves: “Is this a beautiful doctrine?” “Is this a beautiful witness?” “Is this a beautiful practice?” Along with asking if it is true and if it is good, we should also ask if is it beautiful. Truth and goodness need beauty. Truth claims divorced from beauty can become condescending. Goodness minus beauty can become moralistic. To embrace truth and goodness in the Christian sense, we must also embrace beauty.

At least as far back as the Greek philosopher Plato, beauty was understood not merely as an adornment, but as a value as important as truth and goodness. It was only in the twentieth century that beauty began to be diminished as a value. Now we live in a day when pragmatism and utilitarian “values” have largely displaced beauty as a value. But the loss of beauty as a principal value has been disastrous for Western culture. One obvious example of what has befallen us is the loss of aesthetic sensibilities in architecture. Where once the role of architecture was to help beautify the shared space of our cities and neighborhoods, now the role of architecture is to build utilitarian structures as cheaply as possible. The result has been a profound loss of beauty. It’s a kind of vandalism. What modern building would people a thousand years from now flock to visit as we do the Notre Dame Cathedral today? If the Gothic cathedral was the architectural statement of the Middle Ages, the “big box” store may well be the architectural statement of our age. This is tragic. But what if what has happened to architecture is also happening to Christianity? What if modern architecture mirrors what is happening in modern

Christianity? What if utility is triumphing over beauty in the way we think about the church? This is alarming.

As our world turns its back on beauty, the result is that we are increasingly surrounded by ugliness and images of alienation. Think of government housing projects and the soulless

strip malls of suburbia. Art itself is under assault. Art is now largely driven, not by time-tested standards of beauty, but by the marketplace. So the question is no longer, “Is it beautiful?,” but “Will it sell?” (Is this too reflected in the church?) In a world where kitsch, profit, and vulgarity are vandalizing art, philosopher Roger Scruton worries that we are in danger of losing beauty, and with it the meaning of life.11 Yes, the loss of beauty is related to the loss of meaning. Attaining to the beautiful is a valid way of understanding the meaning of life—especially when we recognize a link between the sacred and the beautiful. For thousands of years, artists, sages, philosophers, and theologians have connected the beautiful and the sacred and identified art with our longing for God. It has only been during the modern phenomenon of secularism—what

Nietzsche described as the “death of God”—that we have severed the beautiful from the divine. But when the beautiful is severed from the absolute (God), what passes for beautiful can be anything and everything—which is to say nothing. There really is a profound connection between the loss of beauty and the loss of meaning.

Yet despite the modern assault upon art and beauty, the hunger for beauty abides deep in the human heart. That the allure of beauty is part of the human makeup is clearly seen

every time a child picks up crayons and tries to capture the beauty of the world around him. And it is to this firmly entrenched desire for beauty that we should appeal in our

efforts to communicate the gospel. If we can show a world lost in the ugliness of consumer-driven pragmatism and power-hungry politics the true beauty of Christ, it will be irresistibly appealing. For too long we have relied upon the cold logic of apologetics to persuade or the crass techniques of the marketplace to entice, when what we should do is creatively hold forth the transcendent beauty of Jesus Christ. But to do this, we must examine what we preach and what we practice in the light of the beauty of the cruciform.

We need to constantly ask ourselves, “Is this beautiful? Is this thought beautiful? Is the attitude beautiful? Is this action beautiful? Does it reflect the beauty of Christ and the cruciform?” If finger-pointing isn’t beautiful, then we should abandon it. If politically based protest isn’t beautiful, then maybe we can do without it. If the common man doesn’t recognize what we do in the name of Christ as beautiful, we should at least reexamine it. If a particular doctrine doesn’t come across as truly beautiful, then we should hold it suspect. Someone may raise the question, “Can beauty be trusted?” I believe it can, as long as we make the critical distinction between the shallow and

faddish thing that our modern culture calls “image” and the absolute value that our ancestors have always understood as beauty. We can rightly evaluate our faith and practice in terms of beauty for this very reason: The Lord and his ways are beautiful.

“He has made everything beautiful in its time.”

It’s time to recover the form and beauty of Christianity. Our enduring icon of beauty and the standard by which we gauge the beauty of our actions is the cruciform. The cross is a beautiful mystery—a mystery where an unexpected beauty is in the process of rescuing the world from its ugliness. Beauty will save the world. This is the surprising beauty of the cross when seen through the prism of the resurrection. The cross made beautiful is the ultimate triumph of God and his grace. If the crucifixion of Christ can be made beautiful, then there is hope that all the ugliness of the human condition can be redeemed by its beauty.

Weight Loss on a Mission

The World Health Organization estimates that by 2015, there will be more than 1.5 billion overweight consumers, incurring health costs beyond $117 billion per year in the US alone.1 It’s obvious that we need to do something differently. We need a new way of life—a revolution in how we eat, one that we adopt for the rest of our lives.

What if you found a weight-loss program that could help you lose weight more effectively than anything you’ve ever tried? And what if that program didn’t involve expensive meals you had to order, pills you had to buy, or anything other than great whole foods you prepare in your kitchen? What if that program helped

you look and feel better than ever? And what if it was such an energizing way of life that you wanted to follow it for the rest of your life? Are you interested?

The Juice Lady’s Weekend Weight-Loss Diet is a fast track to just such a program. This two-day jump start can lead you into a transformative lifestyle that is helping thousands of people lose weight, keep it off for good, and completely revolutionize their health. This is what I call weight loss on a mission—the mission is

to help you become healthy, happy, and filled with life, as well as slim and fit. (You’ll find a complete weight-loss juicing program in my book The Juice Lady’s Turbo Diet.)

Freshly made vegetable juices are at the center of the weekend weight-loss diet. They provide concentrated sources of very absorbable nutrients. They are low in fat and calories, so replacing higher-calorie foods with fresh juice is a shoo-in for weight-loss success.

But the benefits of juicing don’t stop there. Vegetable juices help curb cravings because they satisfy your body’s nutrient needs. They’re alkaline, which is very helpful to balance out a system that’s most probably too acidic. They’re also high in antioxidants that are antiaging and immune enhancing—that means you’re giving your body the things it needs to start looking and feeling younger.

Fresh Juice—a Cornucopia of Nutrients

Every time you pour a glass of juice, picture a cornucopia of nutrients cascading into your body, promoting health, revving up your metabolism, balancing weight, and increasing vitality. This melange of nutrients can change your life—completely change your life—as it completely changed mine! Here’s what every glass of juice provides.

Amino acids

Did you ever consider juice to be a source of protein? Most people would say no. Surprisingly, it does offer more amino acids than you might think. We use amino acids to form muscles, ligaments, tendons, hair, nails, and skin. Protein is needed to create enzymes, which direct chemical reactions, and hormones, which

guide bodily functions. Fruits and vegetables contain lower quantities of protein than animal foods such as muscle meats and dairy products. Therefore they are thought of as poor protein sources. But juices are concentrated forms of vegetables and so provide easily absorbed amino acids, the building blocks that make up protein. For example, 16 ounces of carrot juice (2–3 pounds of carrots) provides about 5 grams of protein (the equivalent of about a chicken wing or 2 ounces of tofu). I don’t recommend drinking that much carrot juice because of the sugar content, but that’s an example.

Vegetable protein is not complete protein, so it does not provide all the amino acids your body needs. In addition to lots of dark leafy greens, when you finish your weekend weight-loss kick start, you’ll want to eat other protein sources, such as sprouts, legumes (beans, lentils, and split peas), nuts, seeds, and whole grains. If you’re not vegan, you can add eggs and free-range, grass-fed muscle meats such as chicken, turkey, lamb, and beef along with wild-caught fish.

Carbohydrates

Most vegetable juice contains good carbohydrates. The exceptions would be carrots and beets, which have higher sugar content. They should be used in small quantities and diluted with low-sugar vegetable juices such as cucumber and dark leafy greens. Carbs provide fuel for the body, which it uses for energy, heat production, and chemical reactions. The chemical bonds of carbohydrates lock in the energy a plant takes up from the sun and soil, and this energy is released when the body burns plant food as fuel.

There are three categories of carbs: simple (sugars), complex (starches and fiber), and fiber. Choose more complex carbohydrates in your diet than simple carbs. There are more simple sugars in fruit juice than vegetable juice, which is why I recommend you juice primarily vegetables, use low-sugar fruit for flavor and a little sweetness, and in most cases drink no more than 4 ounces of fruit juice a day.

Both insoluble fiber and soluble fiber are found in whole fruits and vegetables—both types are needed for good health. It’s amazing how many people still say juice doesn’t have any fiber. It contains the soluble form—pectin and gums, which are excellent for the digestive tract. Soluble fiber also helps to lower cholesterol, stabilize blood sugar, and improve good bowel bacteria and elimination.

Essential fatty acids

There is very little fat in fruit and vegetable juices, but the fats juice does contain are essential to your health. The essential fatty acids (EFAs)—linoleic and alpha-linolenic acids in particular—found in fresh juice function as components of nerve cells, cellular membranes, and hormonelike substances called prostaglandins. They are also required for energy production.

Vitamins

Fresh juice is replete with vitamins, but heat and processing destroy vitamins. We need these organic substances because they take part, along with minerals and enzymes, in chemical reactions throughout the body. For example, vitamin C participates in the production of collagen, one of the main types of protein found in the body that keeps your skin looking fresh and youthful rather than sagging and aging. Fresh juices are excellent sources of water-soluble vitamins such as C, many of the B vitamins, and some fat-soluble vitamins such as E and K, along with key phytonutrients like beta-carotene (known as pro-vitamin A), lutein, lycopene, and zeaxanthin. They also are coupled with cofactors that increase the effectiveness of each nutrient; for example, vitamin C and bioflavonoids work together synergistically to make each more effective.

Minerals

There are about two dozen minerals that your body needs to function well, and they’re abundant in fresh juice. They make up part of bones, teeth, and blood, and they help maintain normal cellular function. The major minerals include calcium, chloride, magnesium, phosphorus, potassium, sodium, and sulfur. Trace

minerals, which include boron, chromium, cobalt, copper, manganese, nickel, selenium, vanadium, and zinc, are those needed in very small amounts.

Minerals occur in inorganic forms in the soil, and plants incorporate them into their tissues. As a part of this process, the minerals are combined with organic molecules into easily absorbable forms, which makes plants an excellent dietary source of minerals. Juicing is believed to provide even better mineral absorption than whole vegetables because the process of juicing releases minerals into a highly absorbable, easily digestible form.

Enzymes

These living molecules are prevalent in raw foods, but heat, such as cooking and pasteurization, destroys them. Enzymes facilitate the biochemical reactions necessary for life. They are complex structures composed predominantly of protein and usually require additional cofactors to function, including vitamins; minerals such as calcium, magnesium, and iron; and other elements. Fresh juice is chock-full of enzymes. Without them we would not have life.

When you eat and drink enzyme-rich foods, these little molecules help break down food in the digestive tract, thereby sparing the pancreas, liver, and stomach—the body’s enzyme producers—from overwork. This sparing action is known as the “law of adaptive secretion of digestive enzymes,” which asserts that the body will adapt or change the amount of digestive enzymes it produces according to what is needed. According to this law, when a portion of the food you eat is digested by enzymes present in the food, the

body won’t need to secrete as much of its own enzymes. This allows the body’s energy to be shifted from digestion to other functions such as repair and rejuvenation.

Fresh juices require very little energy expenditure to digest. That is one reason why people who start consistently drinking fresh veggie juice often report that their digestion and elimination improve and that they feel better and more energized right away.

Phytochemicals

Plants contain substances know as phytochemicals that protect them from disease, injury, and pollution. Phyto means plant, and chemical in this context means nutrient. There are tens of thousands of phytochemicals in the foods we eat. For example, the average tomato may contain up to ten thousand different types of these nutrients, with one of the most famous being lycopene. Phytochemicals give plants their color, odor, and flavor. Unlike vitamins and enzymes, they are heat stable and can withstand cooking. Some of them, such as lycopene, appear to be more effective when cooked.

Biophotons

There’s one more substance abundant in raw foods that is more difficult to measure than the others. It’s known as biophotons, which is light energy that is found in the living cells of raw plant foods. These photons have been shown to emit coherent light energy when uniquely photographed (Kirlian photography). This light energy is believed to have many benefits when consumed, such as aiding cellular communication and feeding the mitochondria and the DNA. They are believed to contribute to our energy, vitality, and a feeling of vibrancy and well-being.

Now that you’ve learned about the powerful nutritional punch packed inside each glass of juice you drink, let’s consider how this applies to weight loss.

Power Foods That Give Your Weight Loss a Big Boost

In addition to some of the basic steps you can take to achieve weight loss success, there are specific foods you can add to your weight-loss program that will make a huge difference in assisting your body in burning fat. These super foods can help you succeed and give you super-size health dividends at the same time. Be sure to add them to your weight-loss program.

Green juice: the number one fat cure. In honor of his hundredth show, Dr. Oz served on the set his favorite green juice drink to one hundred people who had lost thirteen thousand pounds combined. This blend of cucumbers, apple, and leafy greens started a new wave of interest in green juices for weight loss. So why do green juices work so well? Dr. Oz cites the fact that they compensate for the fact that most of us are simply not getting sufficient nourishment from standard diets. He says, “We know we have to have at least five fistfuls of leafy green vegetables and fruit every day, so we make a morning green drink.”2

There’s evidence to suggest that even if we took the time to chew up five cups of green veggies each day, we wouldn’t get as much benefit from them as we would from juicing them. The mechanical process of juicing the vegetables breaks apart plant cell walls and makes absorption better than even when the best “chewers” chew their food at least thirty times before swallowing. It has an effect like throwing marbles at a chain-link fence rather than tennis balls; their contents are going to go through in a way that tennis balls can’t.

The juices contain easily absorbed micronutrients that will do more than slim you down—they’ll optimize your overall health and wellness. There’s science behind the green juices transformative powers and a number of reasons why the juices, along with a high intake of living foods, energize your body, fire up your metabolism, speed slimming, and overhaul your health. Here’s the evidence as to why it works.

Green Veggies Help Lower the Risk of Type 2 Diabetes

Because of their high magnesium content and low glycemic index, green leafy vegetables are also valuable for persons with type 2 diabetes. One study revealed that an increase of just one and onehalf servings a day of green leafy vegetables was associated with a 14 percent lower risk of diabetes.3

Magnesium-rich greens ramp up your energy. A British study comparing the metabolism of female twins found that magnesium intake was the most important dietary variable that determined adiponectin levels.4 Adiponectin is a fat cell hormone that promotes insulin sensitivity. This hormone has recently gained attention from researchers because of its regulation of glucose and fat metabolism. Elevated levels of adiponectin are associated with increased insulin sensitivity and fat burning. Adiponectin also seems to work closely with leptin—a hormone that helps control the appetite. As you lose weight, this hormone gets a boost. Fresh fruit and vegetables have a positive influence on this hormone, which is made in fat cells. It boosts metabolism and helps regulate inflammation, which, consequently, helps to prevent weight gain, becoming a type 2 diabetic, or developing heart disease.

This new study shows very clearly that adequate magnesium is imperative to maintaining adiponectin levels. This means that a deficiency of magnesium, which is common in America, is a clear contributor to the problems people have with weight management. Magnesium also plays a key role in fighting off stress and anxiety, supporting restful sleep, preventing restless leg syndrome, and boosting energy.

Further, magnesium helps prevent fat storage. When magnesium is low, cells fail to recognize insulin. As a result, glucose accumulates in the blood—and then it gets stored as fat instead of being burned for fuel. Green plants, which are rich in magnesium, are far superior to magnesium supplements because the supplements’ particles are a bit large for the body to entirely absorb. (I’m in favor of taking magnesium supplements, if they are needed, but as an adjunct to a magnesium-rich diet.) Green plants take inorganic minerals from the soil through their tiny roots and incorporate them into their cells. They become organic particles that are much smaller and easier for the body to absorb. It is estimated that more than 90 percent of a plant’s minerals is delivered to the cells when you juice the greens. So juice up those leaves—chard, collards, beet tops, parsley, spinach—the five highest in magnesium, plus kohlrabi leaves, kale, dandelion greens, lettuce, and mustard greens.

Here’s the good news—you’ll increase your energy with this highoctane fuel! That means you’ll get more done and feel more like working out, so you’ll burn more calories and build more muscle.

Enzymes Speed Fat Burning

Our bodies produce enzymes that are used in digesting the food we eat. They can be found in the saliva, small intestine, stomach, liver, and pancreas. These hardworking little catalysts break down proteins, fats, and carbohydrates into fatty acids, amino acids, and forms of glucose that feed your cells.

Enzymes are responsible for a host of reactions in the body. All the minerals, herbs, vitamins, and hormones we take can’t do their jobs without enzymes. When your diet is deficient in enzymes from live foods (uncooked, not processed), your body has to work harder to produce the enzymes it needs. If you’re deficient, you may experience weight gain, depression, and many other maladies that plague modern society.

Enzymes are truly weight-loss supermen. But these magic bullets start decreasing as we age—by age thirty-five most people see a decline in their enzyme production. Still, we need them for weight loss and good digestion. It’s enzymes that assist in the breakdown and burning of fat.

This is where juices come to the rescue—as I mentioned earlier, they’re packed with enzymes. Eating a high percentage of raw food is important because cooking and processing our food destroys enzymes. When you drink fresh, live juices and eat plenty of living foods, the enzymes they contain kick your metabolism into gear by helping to spare your liver and pancreas from working so hard. Then these organs can focus on their metabolic tasks of burning fat and producing energy. And your digestion will improve. This affects your whole life, your whole being.

Three Super-Hero Enzymes

• Lipase. Lipase is a fat-splitting enzyme that is abundant in raw foods. It assists your body in digestion,

fat distribution, and fat burning. However, few of us eat enough raw foods to get sufficient lipase

to burn even a normal amount of fat, not to mention any excess fat. Without lipase, fat accumulates.

You can see it on your hips, thighs, buttocks, and stomach. Lipase is richest in raw foods that contain

some fat, such as sprouted seeds and nuts, avocado, and fresh coconut meat.

• Protease. As your body burns flab, toxins are released into your system. This can cause water retention and bloating. Protease is a digestive enzyme that helps to break down proteins and eliminate toxins. Eliminating toxins is essential when you’re burning fat. If your body is storing toxins, it’s very difficult to burn fat. But protease comes to the rescue and attacks and eliminates toxins. So, as you can see, it’s crucial to have plenty of protease during weight loss. Protease is richest in the leaves of plants. So juice up those

green leaves and burn fat. Plus, the greens are also rich in antioxidants that bind up toxins and carry them out of your system so they won’t hurt your cells. That means you’ll get double action with green juices.

• Amylase. Amylase is a digestive enzyme that breaks down complex carbohydrates into simple sugars. It’s also present in saliva. So while we chew our food, it goes to work on carbs. That’s why it’s recommended that you chew each mouthful of food about thirty times. The pancreas also makes amylase. And amylase is plentiful in seeds that contain starch. (You can juice most seeds of fruits and vegetables.) Its therapeutic use is in regulation of histamine, which is produced in response to recognized invaders to the body. Histamine is a responder in allergic reactions such as hay fever and is what causes hives, itchy watery eyes, sneezing,

and runny noses. Amylase breaks down the histamine produced by the body in response to allergens like pollen or dust mites. Some health professionals believe it may help the body identity the allergen as not being harmful so it doesn’t produce the histamine in the first place. This is one reason that people on a high raw plant diet often experience improvement in their allergies. For the most effective approach to increasing

enzymes, you may also want to take an enzyme supplement. I especially like an enzyme formula that

is taken between meals—it cleans up any undigested particles of food floating around the system and

greatly improves digestion. A popular side benefit is that your hair gets thicker and your nails grow

stronger. (For more information on these enzymes, see Appendix A.)

Greens Alkalize Your Body and Promote Weight Loss

Many people eat a high-sugar breakfast consisting of foods and drinks such as orange juice, toast, jam, honey, sweetened cereal, sweet rolls, doughnuts, muffins, waffles, or pancakes. All this sugar and simple carbohydrates (which turn to sugar easily) promote acidity and cause yeast and fungus to grow. They also produce a lot of acid. Traditional high-protein breakfast foods such as omelets, cheese, bacon, sausage, and meat promote elevated acid levels in the body as well. Add to that highly acidic drinks such as coffee, black

tea, sodas, alcohol, and sports drinks, and acidic foods for lunch and dinner, and you’re consuming loads of acid-forming foods throughout the day. Keep in mind that acid-forming food does not mean the state of the food when you eat or drink it but the final ash residue after it is metabolized. As a result of this style of eating, along with not eating enough green veggies and other living foods, many people suffer from a condition known as mild acidosis, which is an out-of-balance pH leaning toward acidity. This means that the body is continually fighting to maintain pH balance.

One of the symptoms of acidosis is weight gain and an inability to lose weight. That’s because the body tends to store acid in fat cells and to hang on to those cells to protect your delicate tissues and organs. It will even make more fat cells in which to store acid, if they’re needed. To turn this scenario around, it’s important to alkalize your body. Greens are one of the best choices you could make because they’re very alkaline. And juicing them gives you an easy way to consume a lot more than you could chew up in a day.

To give your body a great start in rebalancing your pH, make 60 percent to 80 percent of your diet alkalizing foods such as green vegetables, raw juices, grasses such as wheatgrass juice, fresh vegetables and fruit, raw seeds, nuts, and sprouts. Greatly limit or avoid your consumption of acid-forming foods such as meat, dairy products, chocolate, sweets, bread and all other yeast products, alcohol, carbonated drinks, sports drinks, coffee, and black tea. When pH balance is achieved, the body should automatically drop to its ideal, healthy weight unless you have other health challenges. (But those should heal too over time.) As the acidic environment is neutralized with mineral-rich alkaline foods, there will be no need for your body to create new fat cells for storage of acid. And since the remaining fat is no longer needed to store acid wastes, it simply melts away.

This is also a great way to restore your health. Many diseases such as cancer thrive in an acidic state. Take away the acid, and they don’t do as well. An alkaline diet also boosts your energy level, improves skin, reduces allergies, sustains the immune system, and enhances mental clarity.

Thermogenic Foods Rev Up Your Metabolism

Thermogenesis means the production of heat, which raises metabolism and burns calories. Thermogenic foods are essentially fat-burning foods and spices that help increase your metabolism. This means that with some of your kitchen staples, you can burn off fat during or right after you eat and increase your fat-burning potential just by eating them. So include these super foods often in your juices and recipes.

Hot peppers. Imagine eating hot peppers and revving up your metabolism enough to lose weight. A study in 2010 found that obesity was caused by a lack of thermogenic response in the body rather than by overeating or lack of exercise. “The animals developed obesity mainly because they didn’t produce enough heat after eating, not because the animals ate more or were less active,” said Dr. Yong Xu, instructor of internal medicine at UT Southwestern and co-lead author of the study.5 Another study found that hot peppers turn up the internal heat, which helps in burning calories.6 You can add hot peppers or a dash of hot sauce to many juice recipes or almost any dish and make it taste delicious.

Garlic. When it comes to weight loss, garlic appears to be a miracle food. A team of doctors at Israel’s Tel Hashomer Hospital conducted a test on rats to find out how garlic can prevent diabetes and heart attacks, and they found an interesting side effect—none of the rats given allicin (a compound in garlic) gained weight.7

Garlic is a known appetite suppressant. The strong odor of garlic stimulates the satiety center in the brain, thereby reducing feelings of hunger. It also increases the brain’s sensitivity to leptin, a hormone produced by fat cells that controls appetite. Further, garlic stimulates the nervous system to release hormones such as adrenalin, which speed up metabolic rate. This means a greater ability to burn calories. More calories burned means less weight gained—a terrific correlation.

Ginger. Ginger contains a substance that stimulates gastric enzymes, which can boost metabolism. The better your metabolism, the more calories you’ll burn. It has been shown to be an anti-inflammatory—

inflammation is implicated in obesity. Ginger helps improve gastric motility—the spontaneous peristaltic movements of the stomach that aid in moving food through the digestive system. When the digestive system is functioning at its best, you’ll experience less bloating and constipation. It has also been found to

lower cholesterol. And ginger is the top vegan source of zinc, which gives a big boost to your immune system. Top that off with the fact that it tastes delicious in juice recipes, and you have a super spice. I add it to almost every juice recipe I make.

Parsley. This dark green herb offers a great way to make your dishes and juices super healthy. Parsley helps you detox because it’s chock-full of antioxidants, like vitamin C and flavonoids, and it’s loaded with minerals and chlorophyll. It’s also a natural diuretic, which helps you get rid of stored water. That means thinner ankles, feet, and fingers. And it improves digestion and strengthens the spleen as well. You can add a handful of parsley to almost any juice recipe and you won’t even know it’s there.

Cranberries. Studies show that cranberries are loaded with acids that researchers believe are useful in dissolving fat deposits. When fat deposits settle in the body, they are hard to get rid of, so it’s best to get them before they get “hooked on” you. Some studies point out that the enzymes in cranberries can aid metabolism, which gives a boost to weight loss.8This tart little fruit is a natural diuretic, helping you get rid of excess water and bloating. Of all the fruits, cranberries rank number two for antioxidant content, which helps detoxify the body. And they promote healthy teeth and gums, fight urinary track infections, improve heart health, and keep cancer at bay.

Kathy, who was featured in my “Holiday Fat Buster” article in the December 27, 2010, issue of Woman’s World, issue, lost 5 pounds in seventy-two hours drinking a cranberry, pear, cucumber, and ginger

cocktail along with the rest of the Turbo Juice Diet Program. Within a week Kathy’s tummy was down 5.5 inches—she said she had to keep measuring to make sure it was right. Regarding the juice diet program, she said, “Overall, I had a lot of energy and no hunger.”9 You can add cranberries to many recipes for a delicious enhancer to your juice drinks and a boost to your weight loss at the same time. If you buy these berries when they’re in season, you can freeze a few packages to have on hand for seasons when they aren’t available.

Blueberries. A 2010 study found that blueberries can help you get rid of belly fat, thanks to the high level of phytochemicals (antioxidants) they contain. The study also showed that blueberries are helpful in preventing type 2 diabetes, and the benefits were even greater when the blueberries were combined with a low-fat diet.10 Moreover, blueberries can also help fight hardening of the arteries and improve the memory.

Lemons. Adding just a tablespoon of fresh lemon juice to your water, salad, or soup will help ward off cravings, alkalize your body, and keep your insulin levels in check. Hot lemon water with a dash of cayenne pepper is a great way to start your day—it gets the liver, your fat-burning organ, moving in the morning. It’s also a natural diuretic and helps clear out toxins from your system. Further, it aids the digestive process and prevents constipation. It can also help alleviate heartburn—just add a tablespoon of fresh lemon juice to water and drink with your meal. Limonene, a compound in lemons, helps short-circuit the production of acid in the stomach—lemons are very alkalizing. Meyer lemons, my favorite, are sweeter and are available in the winter.

The Low-Glycemic Benefits of Juicing

The glycemic index has become a popular weight-loss tool based in part on the fact that high-glycemic foods raise blood sugar levels, cause the body to secrete excess insulin, and lead to the storage of fat. Originally developed to help diabetics manage blood sugar control, the glycemic index has become popular in the weight-loss market largely because it works so well. Researchers reported in the Journal of the American Medical Association that patients who lost weight with a low-glycemic diet kept the weight off longer than patients who lost the same amount of weight with a low-fat diet.11

The glycemic index (GI) diet refers to a system of ranking carbohydrates according to how much a certain amount of each food raises a person’s blood sugar level. It’s determined by measuring how much a 50-gram serving of carbohydrate raises a person’s blood sugar level compared with a control.

Virtually all carbohydrates are digested into glucose and cause a temporary rise in blood glucose levels, called the glycemic response. But some foods raise it more than others. This response is affected by many factors, including the quantity of food, the amount and type of carbohydrate, how it’s cooked or eaten raw, and the degree of processing. Each food is assigned an index number from 1 to 100, with 100 as the reference score for pure glucose. Typically, foods are rated high (greater than 70), moderate (56–69), and low (less than 55). Low-glycemic foods, especially raw carbohydrates, can help control blood sugar, appetite, and weight. Though helpful for everyone, they are especially helpful for people with type 2 diabetes, prediabetes, hypoglycemia, insulin resistance, and metabolic syndrome.

Low-glycemic foods are absorbed more slowly, allowing a person to feel full longer and therefore be less likely to overeat. Raw food experts such as Dr. John Douglass have found that raw carbohydrates such as the raw juices are better tolerated than cooked carbs. They don’t elicit the addictive cravings that cooked foods cause. Douglass believes, as does the Finish expert A. I. Virtanen, that the enzymes in raw food play an important role in the way they stimulate weight loss as they do in the treatment of obesity.12

When you get to chapter 6, “Beyond the Weekend,” you will be encouraged to choose most of your carbohydrate foods from the low-glycemic index and a large percentage of those foods as raw. The foods I recommend eating after you’ve completed your weekend weight-loss diet (see Appendix B) are for the most part low glycemic and are nutrient-rich, not refined, and higher in fiber—like whole vegetables, fruit, and legumes (beans, lentils, split peas).

Not All Carbs Are Created Equal

Different carbohydrates take different pathways in the body after digestion. For example, some starchy foods are bound by an outer layer of very complex starches (fiber) like the legumes (beans, lentils, split peas), which increases the time it takes for them to be digested. So even though legumes are relatively high in carbohydrates, they have a lower glycemic response because of their complex encasing.

There is also the antioxidant potential of foods to consider, meaning the amount of antioxidant nutrients a food contains, such as beta-carotene and vitamin C that are abundant in many fruits and vegetables. In Chinese culture, carrots are often used as cooling medicine. Carrots, beets (both very rich in beta-carotene),

and other brightly colored vegetables are especially important to include in our diet to prevent disease. These days many health professionals suggest we eliminate carrots and beets because of their glycemic rating, but the weekend weight-loss diet does not exclude them because of their high nutrient and fiber content. But I do recommend that you use them in small amounts because they are higher in sugar.

Also, please keep in mind that not all low-glycemic foods are healthy fare. Low-glycemic foods include candy bars and potato chips. These foods are very nutrient depleted, contain sugar or turn to sugar easily,

and lack fiber. You need to get the best nutrition for your choices. With this plan, there’s no obsessing over the glycemic index either, just a basic understanding of the principles. Keep in mind that certain factors can change a score, such as the riper the fruit, the higher the glycemic index score. But always choose ripe fruits and vegetables over unripe; they are healthier by far. Adding good fat to foods can lower the GI score. And keep in mind that the GI response to any given food also varies widely from person to person.

It can even vary within the same person from day to day. So it’s important to listen to your body and determine how the foods you are eating are affecting you.

More Than Weight Loss

Years ago when I was taking prerequisites for my master of science program in whole foods nutrition at Bastyr University, I worked for a weight-loss center part time as a nutrition counselor. I noticed that a number of people who entered the program looked healthy, meaning they had good skin color and tone and vibrancy—they were just overweight. Soon into the program, I noticed that though they were losing weight, they weren’t looking healthier. I observed a loss of skin tone, skin color turning a grayish pallor, and a loss of energy and vitality. I was alarmed. Even as a student I knew that it was not just about dropping weight; it was about getting healthier. I quit the job, unable to promote something that I felt did harm.

When you embark on a weight-loss program, it should be about getting healthier along with losing weight. Whether you want to lose 10, 20, 50, 100, or even 200 pounds, it isn’t just about getting the weight off any way you can. I know people who have lost weight through drastic means and ruined their health in the process.

Losing weight with vegetable juices and kicking off your program with the Weekend Weight-Loss Diet is the first step in choosing a weight-loss regimen that doesn’t sacrifice your health. That’s why I’m excited about introducing you to the Weekend Weight-Loss Diet. I know what it can do for you. So many people have praised this program and my other juice diets because of the increased health and energy they experienced. And if they can experience these great results, you can too. You’re off to a great start and a

lifetime of fitness!