Pictured: Horrified locals watch rescue attempts. Still looking: Rescuers searching for missing victims continued hunting for survivors late into the night. Devastating: The twisted wreckage of two vans washed away in the Utah flash floods on Monday.
In it, she elaborates on the contents of the Book of Life, writing of impending wars, famines, plagues and, crucially, tsunamis - many scheduled for this month. There will be natural disasters on a massive scale unlike anything the earth has experienced before. She continues: 'The world as we know it will cease to exist. I was shown this nuclear waste has and will continue to radiate and contaminate sea life. Although the disaster did not result in a nuclear spill, Japan did announce on Monday that tonnes of 'decontaminated' ground water from the plant have been released into the sea.
Emergency Essentials: Shops such as the one pictured have sprung up to cater for the needs of the preppers. Staying safe: Other preppers have purchased bomb shelters and other items designed to help them survive. Other claims include her belief that 'conspiring men' will 'continue to lie' to people about safety issues concerning food, water and disease.
She also writes of the 'tent cities' in which the righteous will live as they await the Second Coming and plans to move herself and her family, husband Jeff and three children Ethan, Spencer and Aubrianna, into one by June next year. Tragic: The 'large wall of water' that crushed the cars was triggered by heavy rain pounding nearby canyons. Mrs Rowe, who grew up in a military family of 10 and had a peripatetic childhood in 10 different states as well as Heidelberg in Germany, also offers advice for those preparing to follow her example.
She also discusses physical preparation, telling of her dedication to walking in a bid to 'get the extra weight off'. The year-old, who is currently refusing to speak to the media, certainly appears to have taken her own advice, leaving her modest white-washed Tuscon home behind and canceling her cell phone. Gone: Until recently, Mrs Rowe and her family lived in this white-washed suburban house in Tucson, Arizona.
Controversial: Mrs Rowe's predictions and her two books have been deemed 'spurious' by elders of the Church of the Latter Day Saints. Nonetheless, public appearances are planned in the coming weeks according to her website, as the countdown to the September 28 blood moon - when a further disaster is scheduled to occur - continues. Despite the growing band of believers who set store by every word she writes, Mrs Rowe isn't without critics - among them the Church of Jesus Christ of Latter-day Saints, which added her work to a list of 'spurious materials in circulation'.
In the document, which was updated and re-published at the end of August, they said her books are 'not endorsed' by the church and 'should not be recommended' to students.
It continues: 'Although Sister Rowe is an active member of the Church of Jesus Christ of Latter-day Saints, her book is not endorsed by the Church and should not be recommended to students or used as a resource in teaching them. More criticism has come from disgruntled former adherents who have been left furious and out of pocket after earlier prophecies made by Mrs Rowe failed to come true. One, writing on the LDS Freedom Forum, declares one prophecy, in which Mrs Rowe claimed there would be skyrocketing food and fuel prices from March onwards, 'a miss'.
Were supplies of these commodities limited? I did notice a small increase in food prices but gas has taken such a plunge over the last few months that it has helped considerably. In my opinion, I would call this "prophecy" on Julie's part a miss.
Another, using the moniker Bee Prepared, described Mrs Rowe's works as 'opportunistic publishing' but qualified his remarks by adding:. Her vision the last days make me uncomfortable. It is also very repiticious [sic].
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Discussing another prophecy, in which Mrs Rowe claimed that Ebola would be one of the 'big plagues' to hit the US, a former follower named Dubs writes:. Religious ecstasy is always dangerous to the moral and intellectual interests of religion.
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The largest prophetic figures of the period, though they feel the ecstasy, attain their greatness by rising superior to it. Elijah's raptures are impressive; but nobler are his defence of Naboth and his denunciation of Ahab. And so Elisha's inducement of the prophetic mood by music is the least attractive element in his career: his greatness lies in his combination of the care of souls with political insight and vigilance for the national interests. Doubtless there were many of the sons of the prophets who with smaller abilities cultivated a religion as rational and moral.
But for the herd ecstasy would be everything. It was so easily induced or imitated that much of it cannot have been genuine. Even where the feeling was at first sincere we can understand how readily it became morbid; how fatally it might fall into sympathy with that drunkenness from wine and that sexual passion which Israel saw already cultivated as worship by the surrounding Canaanites. Hosea indeed considered the degeneracy of ecstasy as a judgment: the prophet is a fool, the man of the spirit is mad—for the multitude of thine iniquity.
But temptations as gross beset the prophet from that which should have been the discipline of his ecstasy—his connection with public affairs. Only some prophets were brave rebukers of the king and the people. The herd which fed at the royal table—four hundred under Ahab—were flatterers, who could not tell the truth, who said Peace, peace, when there was no peace. These were false prophets. Yet it is curious that the very early narrative which describes them  does not impute their falsehood to any base motives of their own, but to the direct inspiration of God, who sent forth a lying spirit upon them.
So great was the reverence still for the man of the spirit! Rather than doubt his inspiration, they held his very lies to be inspired. One does not of course mean that these consenting prophets were conscious liars; but that their dependence on the king, their servile habits of speech, disabled them from seeing the truth. Subserviency to the powerful was their great temptation. In the story of Balaam we see confessed the base instinct that he who paid the prophet [Pg 29] should have the word of the prophet in his favour. In Israel prophecy went through exactly the same struggle between the claims of its God and the claims of its patrons.
Nor were those patrons always the rich. The bulk of the prophets were dependent on the charitable gifts of the common people, and in this we may find reason for that subjection of so many of them to the vulgar ideals of the national destiny, to signs of which we are pointed by Amos. The priest at Bethel only reflects public opinion when he takes for granted that the prophet is a thoroughly mercenary character: Seer, get thee gone to the land of Judah; eat there thy bread, and play the prophet there!
Such was the course of prophecy up to Elisha, and the borders of the eighth century. We have seen how even for the ancient prophet, mere soothsayer though we might regard him in respect of the rude instruments of his office, there were present moral opportunities of the highest kind, from which, if he only proved true to them, we cannot conceive the Spirit of God to have been absent.
In early Israel we are sure that the Spirit did meet such strong and pure characters, from Moses to Samuel, creating by their means the nation of Israel, welding it to a unity, which was not only political but moral—and moral to a degree not elsewhere realised in the Semitic world. We saw how a new race of prophets arose under Samuel, separate from the older forms of prophecy by lot and oracle, separate, too, from the ritual as a whole; and therefore free for a moral [Pg 30] and spiritual advance of which the priesthood, still bound to images and the ancient rites, proved themselves incapable.
But this new order of prophecy, besides its moral opportunities, had also its moral perils: its ecstasy was dangerous, its connection with public affairs was dangerous too. Again, the test was the personal character of the prophet himself. And so once more we see raised above the herd great personalities, who carry forward the work of their predecessors.
The results are, besides the discipline of the monarchy and the defence of justice and the poor, the firm establishment of Jehovah as the one and only God of Israel, and the impression on Israel both of His omnipotent guidance of them in the past, and of a worldwide destiny, still vague but brilliant, which He had prepared for them in the future. This brings us to Elisha, and from Elisha there are but forty years to Amos. During those forty years, however, there arose within Israel a new civilisation; beyond her there opened up a new world; and with Assyria there entered the resources of Providence, a new power.
It was these three facts—the New Civilisation, the New World and the New Power—which made the difference between Elisha and Amos, and raised prophecy from a national to a universal religion. The long life of Elisha fell to its rest on the margin of the eighth century. The people were smitten in all their coasts. None of their territory across Jordan was left to them; and not only Hazael and his Syrians, but bands of their own former subjects, the Moabites, periodically raided Western Palestine, up to the very gates of Samaria.
Elisha spent his life in the duties of the national defence, and in keeping alive the spirit of Israel against her foes. When he died they called him Israel's chariot and the horsemen thereof ,  so incessant had been both his military vigilance  and his political insight. King Joash, whose arms the dying Elisha had blessed, won back in the sixteen years of his reign the cities which the Syrians had taken from his father. He was a strong man, and he took advantage of it.
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During his long reign of about forty years he restored the border of Israel from the Pass of Hamath between the Lebanons to the Dead Sea, and occupied at least part of the territory of Damascus. Along the same length of years Uzziah circa had dealt similarly with Judah. He had reorganised the army, and invented new engines of siege for casting stones.
On such of his frontiers as were opposed to the desert he had built towers: there is no better means of keeping the nomads in subjection. All this meant such security across broad Israel as had not been known since the glorious days of Solomon. Agriculture must everywhere have revived: Uzziah, the Chronicler tells us, loved husbandry.
But we hear most of Trade and Building. Hosea calls the Northern Kingdom a very Canaan  —Canaanite being the Hebrew term for trader—as we should say a very Jew; and Amos exposes all the restlessness, the greed, and the indifference to the poor of a community making haste to be rich. The first effect of this was a large increase of the towns and of town-life. Every document of the time—up to —speaks to us of its buildings. There are summer houses in addition to winter houses; and it is not only the king, as in the days of Ahab, who furnishes his buildings with ivory.
When an earthquake comes and whole cities are overthrown, the vigour and wealth of the people are such that they build more strongly and lavishly than before.