In the sequel, Reverend Conrad ver Meulen pursues his would-be murderer, Jean, from Fredericksburg to the interior of Turkey. Jean believes he is Montanus resurrected. Forming a new trinity with Corinne and another girl, Jean plans to orchestrate the Apocalypse on the holy mountain, Omercah-rising above the ancient ruins of Pepouza, the city where the Montanist movement began in the 2nd Century.
Conrad will discover Corinne on the journey and try to resurrect the seeming love they shared after the Battle of Fredericksburg. The minister will be afflicted by dreams about Marguerite Porete, burned at the stake in Paris as a heretic, on June 1st, 1310. What will this literate, medieval woman teach him about the nature of God? In his quest to hunt down Jean, Reverend Conrad will be joined by Samir, a young guide from the city of Smyrna, and Bucephalus-self-named-a precocious donkey.
Having escaped to Philadelphia, slave John will settle in Hurley, New York. Unknown to him, he will be pursued by his mixed race child, who is intent on establishing a father-daughter relationship, which was hidden from her in Fredericksburg. In the Second century, Montanus will attempt to escape his calling, as the incarnation of God, by fleeing to the city of Pergamum, and the great healing center there, to find cure for his delusion. He will be pursued by his teacher and mentor, who strong-arms him to resume his divine role. In Pergamum, Montanus will meet a strange, young woman, a follower of the goddess Athena, who will change the course of his life.
The sequel continues the medieval poet Dante Alighieri's tripartite division of his "Divine Comedy" Volume 2 contains 'Purgatory' and 'Paradiso. The sequel raises the question of what Apocalypses mean, particularly in the lives of Reverend ver Meulen and Montanus. Are the phenomena they experience supernatural, or the result of hallucination? And does it really matter, if hope is the final result?