In this story, there is no other place actually known to human beings, except this world as it is—the place where life is at once being lived; there … - William Stringfellow

If a congregation somewhere comes to life as Jerusalem at some hour, that carries no necessary implications for either the past or the future of that congregation. The Jerusalem occurrence is sufficient unto itself. There is—then and there—a transfiguration in which the momentary coincides with the eternal, the innocuous becomes momentous and the great is recognized as trivial, the end of history is revealed as the fulfillment of life here and now, and the whole of creation is beheld as sanctified.

The mark of the Christian is, simply, that he is a matured and freed human being. The direct political implication of this risen character of the Christian is that ... the Christian is an incessant revolutionary. He is always, everywhere in revolt—not for himself but for humanity.

While Babylon represents the principality in bondage to death in time—and time is actually a form of that bondage—Jerusalem means the emancipation of human life in a society from the rule of death and breaks through time, transcends time, anticipates within time the abolition of time.