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jenkinsvrhm

jenkinsvrhm   , 69

from West New York

MATCHPOINT

Add to my list This book is in your list Remove KIRKUS REVIEW When Gladie Burger accepts her next matchmaking client, it leads her into another murder mystery, a strange cult overtaking her small town and deepening confusion in her love life. Ostensibly a matchmaker-in-training under her successful grandmother, Gladie Burger has the habit of falling into murder mysteries alongside her matchmaking tasks. When Gladie agrees to meet a potential client at the dental office where she works, Gladie winds up unconscious in a dental chair in the middle of a murder scene, waking to a gruesomely dead dentist, blood everywhere and no memory of the incident. Suspicion first lands on Gladie, then on her client, Belinda, and Gladie decides to get to the bottom of the incident to clear them both without a shadow of a doubt. As she follows the clues, she is discouraged from her quest by both her mysterious next-door neighbor, who has a few secrets of his own, and by the supersexy police chief, who has decided to hide out from an angry group of jilted women in Gladie?s house. Meanwhile, an odd group of cultists have taken up camp/residence in the town, layer after layer of bad news is showing up about the dead dentist?providing a number of townsfolk with good motives for murder?and Gladie must get to the truth before she becomes the next victim. Sax?s second novel is a fun, funny romp of a mystery mixed with a sexy love triangle. Gladie is an endearing mess of a character, and the book is fast-paced and amusing, with a large cast of quirky, small-town characters that flesh out a well-crafted, entertaining storyline. A lighthearted and amusing caper with a sexy side order of romance. Pub Date:July 30th, 2013
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Read An Excerpt Of Zealot By Reza Aslan

Zealot: The Life And Times Of Jesus Of Nazareth By Reza Aslan (EXCERPT) Posted: 07/17/2013 5:12 pm EDT|Updated: 07/17/2013 6:19 pm EDT Christianity , Religious Books , Jesus Zealot , Reza Aslan , Books About Jesus , Jesus , Reza Aslan Zealot , Zealot , Religion News Excerpted from ZEALOT: The Life and Times of Jesus of Nazareth by Reza Aslan Copyright 2013 by Reza Aslan. Excerpted by permission of Random House, a division of Random House, Inc. All rights reserved. It is published here with the expressed permission from the publisher. Introduction It is a miracle that we know anything at all about the man called Jesus of Nazareth. The itinerant preacher wandering from village to village clamoring about the end of the world, a band of ragged followers trailing behind, was a common a sight in Jesus? time?so common, in fact, that it had become a kind of caricature among the Roman elite. In a farcical passage about just such a figure, the Greek philosopher Celsus imagines a Jewish holy man roaming the Galilean countryside, shouting to no one in particular:?I am God, or the servant of God, or a divine spirit. But I am coming, for the world is already in the throes of destruction. And you will soon see me coming with the power of heaven.? The first century was an era of apocalyptic expectation among the Jews of Palestine, the Roman designation for the vast tract of land encompassing modern day Israel/Palestine as well as large parts of Jordan, Syria, and Lebanon. Countless prophets, preachers, and messiahs tramped through the Holy Land delivering messages of God?s imminent judgment. Many of these so-called?false messiahs? we know by name. A few are even mentioned in the New Testament. The prophet Theudas, according to the book of Acts, had four hundred disciples before Rome captured him and cut off his head. A mysterious charismatic figure known only as?The Egyptian? raised an army of followers in the desert, nearly all of whom were massacred by Roman troops. In 4 B.C.E., the year in which most scholars believe Jesus of Nazareth was born, a poor shepherd named Athronges put a diadem on his head and crowned himself?King of the Jews?; he and his followers were brutally cut down by a legion of soldiers. Another messianic aspirant, called simply?The Samaritan,? was crucified by Pontius Pilate even though he raised no army and in no way challenged Rome?an indication that the authorities, sensing the apocalyptic fever in the air, had become extremely sensitive to any hint of sedition. There was Hezekiah the bandit chief, Simon of Peraea, Judas the Galilean, his grandson Menahem, Simon son of Giora, and Simon son of Kochba?all of whom declared messianic ambitions and all of whom were executed by Rome for doing so. Add to this list the Essene sect, some of whose members lived in seclusion atop the dry plateau of Qumran on the northwestern shore of the Dead Sea; the first-century Jewish revolutionary party known as the Zealots, who helped launched a bloody war against Rome; and the fearsome bandit-assassins whom the Romans dubbed the Sicarii (the Daggermen), and the picture that emerges of first-century Palestine is of an era awash in messianic energy. It is difficult to place Jesus of Nazareth squarely within any of the known religiopolitical movements of his time. He was a man of profound contradictions, one day preaching a message of racial exclusion (?I was sent solely to the lost sheep of Israel?; Matthew 15:24), the next, of benevolent universalism (?Go and make disciples of all nations?; Matthew 28:19); sometimes calling for unconditional peace (?Blessed are the peacemakers for they shall be called the sons of God?; Matthew 5:9), sometimes promoting violence and conflict (?If you do not have a sword, go sell your cloak and buy one?; Luke 22:36). The problem with pinning down the historical Jesus is that, outside of the New Testament, there is almost no trace of the man who would so permanently alter the course of human history. The earliest and most reliable nonbiblical reference to Jesus comes from the first-century Jewish historian Flavius Josephus (d. 100 C.E.). In a brief throwaway passage in the Antiquities, Josephus writes of a fiendish Jewish high priest named Ananus who, after the death of the Roman governor Festus, unlawfully condemned a certain?James, the brother of Jesus, the one they call messiah,? to stoning for transgression of the law. The passage moves on to relate what happened to Ananus after the new governor, Albinus, finally arrived in Jerusalem. Fleeting and dismissive as this allusion may be (the phrase?the one they call messiah? is clearly meant to express derision), it nevertheless contains enormous significance for those searching for any sign of the historical Jesus. In a society without surnames, a common name like James required a specific appellation?a place of birth or a father?s name?to distinguish it from all the other men named James roaming around Palestine (hence, Jesus of Nazareth). In this case, James? appellative was provided by his fraternal connection to someone with whom Josephus assumes his audience would be familiar. The passage proves not only that?Jesus, the one they call messiah? probably existed, but that by the year 94 C.E., when the Antiquities was written, he was widely recognized as the founder of a new and enduring movement. It is that movement, not its founder, that receives the attention of second-century historians like Tacitus (d. 118) and Pliny the Younger (d. 113), both of whom mention Jesus of Nazareth but reveal little about him, save for his arrest and execution?an important historical note, as we shall see, but one that sheds little light on the details of Jesus? life. We are therefore left with whatever information can be gleaned from the New Testament. The first written testimony we have about Jesus of Nazareth comes from the epistles of Paul, an early follower of Jesus who died sometime around 66 C.E. (Paul?s first epistle, 1 Thessalonians, can be dated between 48 and 50 C.E., some two decades after Jesus? death). The trouble with Paul, however, is that he displays an extraordinary lack of interest in the historical Jesus. Only three scenes from Jesus? life are ever mentioned in his epistles: the Last Supper (1 Corinthians 11:23?26), the crucifixion (1 Corinthians 2:2), and, most crucially for Paul, the resurrection, without which, he claims,?our preaching is empty and your faith is in vain? (1 Corinthians 15:14). Paul may be an excellent source for those interested in the early formation of Christianity, but he is a poor guide for uncovering the historical Jesus. That leaves us with the gospels, which present their own set of problems. First of all, one must recognize that, with the possible exception of the gospel of Luke, none of the gospels we have were written by the person after whom they are named. That is true of most of the books in the New Testament. Such so-called pseudepigraphical works, or works attributed to but not written by a specific author, were extremely common in the ancient world and should by no means be thought of as forgeries. Naming a book after a person was a standard way of reflecting that person?s beliefs or representing his or her school of thought. Regardless, the gospels are not, nor were they ever meant to be, a historical documentation of Jesus? life. These are not eyewitness accounts of Jesus? words and deeds. They are testimonies of faith composed by communities of faith written many years after the events they describe. Simply put, the gospels tell us about Jesus the Christ, not Jesus the man. The most widely accepted theory on the formation of the gospels,?the Two-Source Theory,? holds that Mark?s account was written first sometime after 70 C.E., some four decades after Jesus? death. Mark had at his disposal a collection of oral and perhaps a handful of written traditions that had been passed around by Jesus? earliest followers for years. By adding a chronological narrative to this jumble of traditions, Mark created a wholly new literary genre called gospel, Greek for?good news.? Yet Mark?s gospel is a short and somewhat unsatisfying one for many Christians. There is no infancy narrative; Jesus simply arrives one day on the banks of the Jordan River to be baptized by John the Baptist. There are no resurrection appearances. Jesus is crucified. His body is placed in a tomb. A few days later, the tomb is empty. Even the earliest Christians were left wanting by Mark?s brusque account of Jesus? life and ministry, and so it was left to Mark?s successors, Matthew and Luke, to improve upon the original text. Two decades after Mark, between 90 and 100 C.E., the authors of Matthew and Luke, working independently of each other and with Mark?s manuscript as a template, updated the gospel story by adding their own unique traditions, including two different and conflicting infancy narratives as well as a series of elaborate resurrection stories to satisfy their Christian readers. Matthew and Luke also relied on what must have been an early and fairly well distributed collection of Jesus? sayings that scholars have termed Q (German for Quelle, or?source?). Although we no longer have any physical copies of this document, we can infer its contents by compiling those verses that Matthew and Luke share in common but that do not appear in Mark. Together, these three gospels?Mark, Matthew, and Luke?became known as the Synoptics (Greek for?viewed together?) because they more or less present a common narrative and chronology about the life and ministry of Jesus, one that is greatly at odds with the fourth gospel, John, which was likely written soon after the close of the first century, between 100 and 120 C.E. These, then, are the canonized gospels. But they are not the only gospels. We now have access to an entire library of noncanonical scriptures written mostly in the second and third centuries that provides a vastly different perspective on the life of Jesus of Nazareth. These include the Gospel of Thomas, the Gospel of Philip, the Secret Book of John, the Gospel of Mary Magdalene, and a host of other so-called?Gnostic writings? discovered in Upper Egypt, near the town of Nag Hammadi, in 1945. Though they were left out of what would ultimately become the New Testament, these books are significant in that they demonstrate the dramatic divergence of opinion that existed over who Jesus was and what Jesus meant, even among those who walked with him, who shared his bread and ate with him, who heard his words and prayed with him. In the end, there are only two hard historical facts about Jesus of Nazareth upon which we can confidently rely: the first is that Jesus was a Jew who led a popular Jewish movement in Palestine at the beginning of the first century C.E.; the second is that Rome crucified him for doing so. By themselves these two facts cannot provide a complete portrait of the life of a man who lived two thousand years ago. But when combined with all we know about the tumultuous era in which Jesus lived?and thanks to the Romans, we know a great deal?these two facts can help paint a picture of Jesus of Nazareth that may be more historically accurate than the one painted by the gospels. Indeed, the Jesus that emerges from this historical exercise?a zealous revolutionary swept up, as all Jews of the era were, in the religious and political turmoil of first-century Palestine?bears little resemblance to the image of the gentle shepherd cultivated by the early Christian community. Consider this: Crucifixion was a punishment that Rome reserved almost exclusively for the crime of sedition. The plaque the Romans placed above Jesus? head as he writhed in pain??King of the Jews??was called a titulus and, despite common perception, was not meant to be sarcastic. Every criminal who hung on a cross received a plaque declaring the specific crime for which he was being executed. Jesus? crime, in the eyes of Rome, was striving for kingly rule (i.e. treason), the same crime for which nearly every other messianic aspirant of the time was killed. Nor did Jesus die alone. The gospels claim that on either side of Jesus hung men who in Greek are called lestai, a word often rendered into English as?thieves? but that actually means?bandits? and was the most common Roman designation for an insurrectionist or rebel. Three rebels on a hill covered in crosses, each cross bearing the racked and bloodied body of a man who dared defy the will of Rome. That image alone should cast doubt upon the gospels? portrayal of Jesus as a man of unconditional peace almost wholly insulated from the political upheavals of his time. The notion that the leader of a popular messianic movement calling for the imposition of the?Kingdom of God??a term that would have been understood by Jew and gentile alike as implying revolt against Rome?could have remained uninvolved in the revolutionary fervor that had gripped nearly every Jew in Judea is simply ridiculous. Why would the gospel writers go to such lengths to temper the revolutionary nature of Jesus? message and movement? To answer this question we must first recognize that almost every gospel story written about the life and mission of Jesus of Nazareth was composed after the Jewish rebellion against Rome in 66 C.E. In that year, a band of Jewish rebels, spurred by their zeal for God, roused their fellow Jews in revolt. Miraculously, the rebels managed to liberate the Holy Land from the Roman occupation. For four glorious years, the city of God was once again under Jewish control. Then, in 70 C.E., the Romans returned. After a brief siege of Jerusalem, the soldiers breached the city walls and unleashed an orgy of violence upon its residents. They butchered everyone in their path, heaping corpses on the Temple Mount. A river of blood flowed down the cobblestone streets. When the massacre was complete, the soldiers set fire to the Temple of God. The fires spread beyond the Temple Mount, engulfing Jerusalem?s meadows, the farms, the olive trees. Everything burned. So complete was the devastation wrought upon the holy city that Josephus writes there was nothing left to prove Jerusalem had ever been inhabited. Tens of thousands of Jews were slaughtered. The rest were marched out of the city in chains. The spiritual trauma faced by the Jews in the wake of that catastrophic event is hard to imagine. Exiled from the land promised them by God, forced to live as outcasts among the pagans of the Roman Empire, the rabbis of the second century gradually and deliberately divorced Judaism from the radical messianic nationalism that had launched the ill-fated war with Rome. The Torah replaced the Temple in the center of Jewish life, and rabbinic Judaism emerged. The Christians, too, felt the need to distance themselves from the revolutionary zeal that had led to the sacking of Jerusalem, not only because it allowed the early church to ward off the wrath of a deeply vengeful Rome, but also because, with the Jewish religion having become pariah, the Romans had become the primary target of the church?s evangelism. Thus began the long process of transforming Jesus from a revolutionary Jewish nationalist into a peaceful spiritual leader with no interest in any earthly matter. That was a Jesus the Romans could accept, and in fact did accept three centuries later when the Roman emperor Flavius Theodosius (d. 395) made the itinerant Jewish preacher?s movement the official religion of the state, and what we now recognize as orthodox Christianity was born. This book is an attempt to reclaim, as much as possible, the Jesus of history, the Jesus before Christianity: the politically conscious Jewish revolutionary who, two thousand years ago, walked across the Galilean countryside, gathering followers for a messianic movement with the goal of establishing the Kingdom of God but whose mission failed when, after a provocative entry into Jerusalem and a brazen attack on the Temple, he was arrested and executed by Rome for the crime of sedition. It is also about how, in the aftermath of Jesus? failure to establish God?s reign on earth, his followers reinterpreted not only Jesus? mission and identity, but also the very nature and definition of the Jewish messiah. There are those who consider such an endeavor to be a waste of time, believing the Jesus of history to be irrevocably lost and incapable of recovery. Long gone are the heady days of?the quest for the historical Jesus,? when scholars confidently proclaimed that modern scientific tools and historical research would allow us to uncover Jesus? true identity. The real Jesus no longer matters, these scholars argue. We should focus instead on the only Jesus that is accessible to us: Jesus the Christ. Granted, writing a biography of Jesus of Nazareth is not like writing a biography of Napoleon Bonaparte. The task is somewhat akin to putting together a massive puzzle with only a few of the pieces in hand; one has no choice but to fill in the rest of the puzzle based on the best, most educated guess of what the completed image should look like. The great Christian theologian Rudolf Bultmann liked to say that the quest for the historical Jesus is ultimately an internal quest. Scholars tend to see the Jesus they want to see. Too often they see themselves?their own reflection?in the image of Jesus they have constructed. And yet that best, most educated guess may be enough to, at the very least, question our most basic assumptions about Jesus of Nazareth. If we expose the claims of the gospels to the heat of historical analysis, we can purge the scriptures of their literary and theological flourishes and forge a far more accurate picture of the Jesus of history. Indeed, if we commit to placing Jesus firmly within the social, religious, and political context of the era in which he lived?an era marked by the slow burn of a revolt against Rome that would forever transform the faith and practice of Judaism?then, in some ways, his biography writes itself. The Jesus that is uncovered in the process may not be the Jesus we expect; he certainly will not be the Jesus that most modern Christians would recognize. But in the end, he is the only Jesus that we can access by historical means. Everything else is a matter of faith. Contribute to this Story:
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Read 'Dork Diaries' With NPR's Backseat Book Club

http://media.npr.org/assets/bakertaylor/covers/t/tales-from-a-not-so-fabulous-life/9781416980063_custom-ed072c566525176ce2cda5a3ccf09e076414d18e-s6-c30.jpgRead 'Dork Diaries' With NPR's Backseat Book Club July 23, 201312:37 PM Tales from a Not-so-fabulous Life Rachel Renee Russell Read an excerpt It's no secret that the middle school experience can be not so fabulous, and that's particularly true for the teen at the center of Dork Diaries: Tales From a Not-So-Fabulous Life. The book, the first in the Dork Diaries series by Rachel Renee Russell, is the July pick for NPR's Backseat Book Club. Like the beloved Wimpy Kid books, the Dork Diaries series features a middle school protagonist who's a reluctant? but hilarious? diarist. Nikki J. Maxwell is the new girl at a fancy school (she has a scholarship because her dad is the school's exterminator). All she wants is to fit in with the cool girls, which means having the right clothes, the right lip gloss, the right phone... Nikki tries to heed her grandmother's advice about how to face life's challenges? "You can be either a CHICKEN or a CHAMPION. The choice is YOURS!"? but it isn't easy. Nikki navigates the challenges of teenage life with sass and a sense of humor. Her sketches and doodles will keep kids turning pages and returning for more. We hope you'll read along with us and send in your questions for Rachel Renee Russell and her daughter (they work together creating the "Dork Diaries" series.) You can email your questions to backseatbookclub@npr.org, or tweet us @nprbackseat.
For the original version including any supplementary images or video, visit http://www.npr.org/2013/07/23/204600031/read-dork-diaries-with-nprs-backseat-book-club?ft=1&f=1032

UnSelling: Sell Less ... To Win More

? See more product promotions Book Description The more you sell, the less the client trusts you to tell them the truth. The more you sell, the less inclined the client is to listen. The more you sell, the more you tend to look (and act) like a hammer looking for a nail? where any nail will do. In reality, the more you sell, the less you win. This is entirely counter-intuitive to the average sales person, mostly because we are taught from the first day of sales training that the key to success is great sales techniques. You can find thousands of books on the art and science of selling? techniques, tricks, even scripts to?sell? the prospect. Our corporate sales training classes always insisted that sales is about understanding the prospect?s needs and then articulating your solution so that the prospect was compelled to choose your obviously-superior solution? right? Not so fast! The problem: most prospects don?t want to be sold. This book on UnSelling is designed to shift the buyer-seller relationship from subservient (they say,?Jump,? we say,?How high??) to collaborative and does so by having the seller resist the temptation to?sell? (or tell). UnSelling is focused on the more consultative approach of understanding the problem the client is intent on solving. The better we understand the client?s problem, the less we have to sell (if at all). This eBook will outline an approach to control and win the most complex deals that includes: ? Qualifying new clients that requires no?selling?? period! ? Understanding how to create a collaborative relationship with the prospect so that your sales teams can understand the truth from the client? not what they want you to believe ? Contrasting the difference between traditional selling and this unique approach to UnSelling ? And understanding what to say and how to say it Your sales people and leaders will never?sell? the same way again? and will win more as a result. Sold by:Amazon Digital Services, Inc. Language: English

Author Reveal: Find Out Who Lindsey Piper Really Is

5903198909345771522.jpgFind it! By Author / By Title Search over 40,000 reviews Try our Advanced Book Search Help Advanced Book Search Search books by title, genre, publication month, publication year, and rating or search by any combination of these options (i.e. all Mysteries published in January 2001 with 4.5 rating). If you want to search for a name or phase, include quotation marks around your search term (example: "Deborah Smith") Visitor Login Visitor login is required to post a review and comment on the blog and other interactive features on the site. Use your same username and password to register for the RT Forums. / Community / RT Daily Blog / Author Reveal: Find Out Who Lindsey Piper Really Is Author Reveal: Find Out Who Lindsey Piper Really Is BY Mala Bhattacharjee, JULY 12, 2013 | PERMALINK If you read our August issue Q&A with paranormal romance?newbie? Lindsey Piper , then you know that she?s crafting quite the delicious monarchy with her new Dragon Kings series? and that she?s someone fans are already familiar with. So, who is the mysterious dragon lady? You know her as historical romance author Carrie Lofty and one-half of the writing team behind scandalous siren Katie Porter! Grab a throne and take a seat, as we ask Carrie all about ruling her new kingdom? and what territory she?s taking over next. *** You've written as Carrie Lofty, Ellen Connor and Katie Porter. How did Lindsey Piper come to be? My Katie Porter and Ellen Connor names are co-written, so they didn't figure into the equation with regard to Pocket and the Dragon Kings. All we wanted [with Lindsey] was a really distinct way to distinguish the lush, sensual historicals I write as Carrie Lofty from this grittier, sexier paranormal world. My stories are definitely romances, and they all have adventure and strong characters, but they're so divergent in tone and genre. We wanted to make sure readers came to The Dragon Kings without any expectations. What was the hardest part of keeping Lindsey under wraps? The hardest part was not being able to tell my existing Carrie Lofty fans! We wanted to make a fresh start to posit me as a debut paranormal author, but that meant sacrificing the identity I'd already created. Still, it has been the right decision because the Dragon Kings series is nothing like the historicals I've written as Carrie Lofty! How do you keep all your pseudonyms straight? Are you worried you might have an identity crisis soon? Soon? It?s already here! I have what I call the White Board of Doom, which outlines all of my names, publishers, due dates and the current states of each project. My life would be an even tighter tangle of knotted thoughts without it, because in most other respects I?m a wee bit disorganized. You and your writing partner for Katie Porter, Lorelie Brown , recently picked up a whole bunch of shiny at the RT Reviewers' Choice Awards. What was that like? We were thrilled! Two awards! We walked out of the awards ceremony looking like we robbed a trophy case. We?ve been friends for seven years, and then critique partners. Only in 2010 did we muster up the nerve to test that bond by writing together. Although we?ve both written sexy books, we?ve never written anything as provocative as our Vegas Top Guns series. Writing a male/male romance, Came Upon a Midnight Clear , was another first for both of us. To be acknowledged so quickly after our late 2012 debut has been dizzying and amazing. You also won for your excellent British Isles-set historical, Starlight, but the Christies series is on hiatus for now. Will we ever see the Christie family again? I am a historical author at heart. I have a master?s in history and it?s always been my first love. That I?m trying new avenues doesn?t mean I?m turning my back on that love. Besides, with four siblings? but only two having received their happy endings? the Christies series is an incomplete thought in my head and an incomplete arc for readers! Don?t despair. They all have partners waiting for them in the world, and I can?t wait to write their adventures. What would you say to your historical and erotic romance readers who might be wary about picking up the Dragon Kings series? For the historical fans, I'd say this is more violent and earthy. I don't pull too many punches with my historical research, especially with the rough conditions in colonial South Africa in Flawless or urban Glasgow in Starlight , but this is paranormal? super beings with a penchant for being really hard on each other, in the Cages and in their unconventionally hardcore romance. For the erotica fans of my co-written Katie Porter books... well, again, the violence. But the sex is smokin' hot. That won't be something they'll find lacking! What's next? And how do you make time for what's next, you busy lady? I?ve had the privilege of writing full time since the start of my career, through the support of my husband and very convenient timing regarding when I first published and when my kids started school! That means a full working day? pretty much every day. I?ve been trying to find balance, which I bet you?ll find every author longs for. I?m lucky in that an outside job is one less thing I have to balance. As for what?s next, Lindsey Piper will release the third Dragon Kings book, Hunted Warrior, in 2014. Katie Porter is anticipating the finale of the Vegas Top Guns series in October, with the release of Bare Knuckle, and the continuation of our sexy burlesque series, Club Devant, in January with Watch and Wait. But the big news is that Carrie Lofty? that?s me!? will be releasing a New Adult title by the end of 2013. I?m so excited to be trying my hand yet another genre. Maybe I?ll try horror next. Believe me, I?ve had ideas? Follow the author?s identities all over the web for her updates? visit LindseyPiper.com , CarrieLofty.com and KatiePorterBooks.com? and pick up Caged Warrior , in stores now. For more genre news and coverage visit our Everything Paranormal & Urban Fantasy Page. Tags: Paranormal/Urban Fantasy
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