B Books

My wife and I have found "Maximize Your Marriage" to be a great instructional guide. It gives sound biblical priciples to help husband and wives "enjoy" each other in the marriage relationship, and how to build a soild Christ centered foundation in the home.

This book presents both food for thought and practical application for any couple who is "willing and wanting" a great marriage that will last a lifetime. Easy to read and understand it can be used as a weekly conversation piece or can be discussed a little at a time every evening. Very important for both husband and wife to read. Enjoy!!!

Maximize your Marriage is an outstanding book. When I began to read this book, change started immediatley. My wife saw an instant change in me. If you follow the priciples that B. Courtney Mcbath is teaching in this book, you marriage will be better than ever before. If you are single, this book will without a doubt equip you for marriage. My wife and I has really grown since we had the pleasure of reading this book. Because of the knowledge we gained from this book, we are continuosly falling in love with each other.

Dr. McBath's book, "Maximize Your Marriage", provides simplistic yet profound principles. As my wife and I have invested into applying these principles, we have seen a hundred-fold return in our marriage. These principles have enhanced, elevated, and improved the spontaneity in our conversations, sex life, finances, and family. We strongly recommend this book for married couples as well as potential couples.

This is a how 'to do' book, to help you keep saying 'I Do'. I love the way Bishop McBath uses his own experinces in a way that make the book trusting and inviting. The author made it so that anyone can read it (saved/unsaved)and made it easy to read, that anyone can apply the principles in this book to maximize their commitment to marriage. I particularly like the wisdom and insight that God gave him to place in the middle of the book (p54) "An Invitation". Members of our church, my wife and I are maximizing our marriage daily. My wife just calls me "Mr. Max". This book lives up to its title. You got to get it and use it!

I found this book (a first edition) in the dusty corner of a library in New York. The title intrigued me, so I had to check it out. I honestly do not think I have ever read a more enjoyable memoir....and about such a subject. There is absolutely no other book out there that describes a patients stay at a TB sanatorium. Sure, there is the Magic Mountain and various others that are tiresome and not REALLY and simply about a stay in a sanatorium....interesting, because so many people had that experience-and no, not everyone died. This is the only book of its kind and I am thrilled and honored to have accidentally discovered it. I was even more shocked to find out that she was Mrs. Piggle Wiggle...hey, I grew up with her!

If there's anything good about a disiplinarian TB institution in the 30s (not 40s), it's the opportunity to meet so many different kinds of people. Macdonald is an observer and nailer of people's quirks on a level with Dickens (both of them, Charles and Monica). I love this book. There's one thing I would like explained, though. American readers talk as if Macdonald's "racism" was an understood and obvious thing. I see no racism in this book. OK, she calls somebody "coloured" and another girl "black". She also mentions that her roommate is Japanese and her workmate an Eskimo. Is she racist for not using today's PC terminology? She praises the institution for accepting everybody and mixing them together. She quotes some racist comments from other patients, but doesn't say she condones them, in fact "Betty" in the book answers back and disagrees. Please, please, somebody tell me why it is currently PC to say Macdonald is racist?

I read this book long ago, have forgotten a lot of it, but just about every December I find myself singing "Deck the Halls in Old Crepe Paper, fa la la" etc. Used to confuse my kids no end. For those who haven't read it yet, look for the scenes of holiday celebrations in the old TB sanitaruims-- sad & funny.

as "The Egg and I"--her statement in that book that "I do not like Indians and I think we did a good thing in coming over and taking this beautiful country away from them." made my part-Cherokee blood boil--could write another that was so UNracist. While the author does use terms like 'colored' and 'Negro', those were (one can understand) the accepted terms in the 1930s, and while she records the racist attudes of some of the patients and staff, she apparently does not agree with them. She formed a close attachment with a Japanese patient--whom she later urges to go to college--and when an African-American (to use the accepted term of today) patient tells her that she doesn't mind being in isolation because the white patients don't want her as a roommate anyway, she thinks this absurd.

It is difficult for us today to understand how very scary TB was back then. While TB is not unknown today, if caught early it is easily treated with appropriate medications; not so, then. The only treatment was a rest-cure with pallitive measures; many people recovered, but many did not. There were some surgical treatments (collapsed lung), but they were painful and not terribly effective. It was known to be contageous, although not nearly as contageous as many people thought it was. The nearest modern equivalent might be HIV/AIDS, except that the latter is always fatal.

As other authors have mentioned, one hardly thinks that such a story would be funny, but BMacD is able to find humor in any situation. I've read all four of her books for adults and enjoyed them very much--even 'Egg'. That she was able to be discharged from the sanitarium after only about a year shows that laughter is, indeed, the best medicine.

This book is filled with an off beat sence of humor. It isn't the slap you in the face kind of humor but rather the kind of humor that hits you later. For example, I found myself smilingat something I read earlier in the day while cooking dinner. At the end of this book you feel like you know each of the people personally. I wanted a follow up to find out what happened to each person. It's that good.

Basically this book is about Betty MacDonalds stay in a sanitorium while she had TB. She can take such a serious topic that could be pretty morose and turn it into something interesting and funny.

Una novela que marca a todo el que la lee... el lenguaje en su máxima y más hermosa expresión.

La historia con Bèrthe Trépat, la carta de La Maga a Rocamadour, Talita pasando por el tablón y, claro, el capítulo 7 (toco tu boca...). Este libro me deja sin aliento. Nunca, pero NUNCA he leído nada de semejante belleza.

I really enjoyed this original book.

It has taken me years to sit down and finally make a serious commitment to read Julio Cortazar's "Hopscotch/La Rayuela." I cannot think of a better companion to devote a few weeks to, maybe even longer - hey, whatever it takes! It depends on your reading speed and the time you take to truly savor the poetry of the author's language. So, be willing to make a small personal investment in this very special novel, and the reward you reap will be a worthy one. Julio Cortazar will take you to places you have never been before in literature, and may never experience again. I read "Hopscotch" over this past summer, after a thirty year delay. I can be very stubborn about putting off what is good for me!! The author's imagination is boundless, his prose rich and luminous, his wit and sophistication rare, the dialogue brilliant, the plot...I won't attempt to describe that with a few adjectives. Wander through the extraordinary labyrinthine plot on you own - the way is yours to discover. I promise, you won't get lost!

I was introduced to "La Rayuela" about thirty years ago, when a close friend, with similar reading tastes, gave me the book. Enthused after just reading the novel, he told me that I reminded him of one of the characters, La Maga. (What a compliment...I think!). I was living in Latin America at the time. With personal interests at stake and much curiosity, I bought a copy in Spanish, which I read with some fluency back then. After experimenting with which way to approach the novel, and trying both ways, I gave up...and just read the parts about La Maga. I had little patience at that point in my life, and needed to acquire some, and to read slower, with more of a sense of play and participation. Cortazar wants his readers to participate - to make reading his book an interactive experience, not a passive one. I was and still feel touched when I remember my friend's comments regarding La Maga. She is a magnificent character and Cortazer's prose, his language, (Spanish), is exquisite. So, about a year later, I thought I'd give it another try, in English, perhaps with better results. None! I just wasn't ready, I guess. That happens to me with fiction occasionally. I have to be open to the experience. Yet, after all these years, I still thought of Horacio Oliveira and La Maga from time to time. And why not? They are truly unforgettable. As I wrote above, I did make time, at last. For an adventure of a lifetime, I recommend you do the same.

When Julio Cortazar published "La Rayuela" in 1966, he turned the conventional novel upside-down and the literary world on its ear with this experiment in writing fiction. He soon became an important influence on writers everywhere. "Hopscotch" is considered to be one of the best novels written in Spanish. The work is interactive, where readers are invited to rearrange its text and read sections in different sequences. Read in a linear fashion, "Hopscotch" contains 700 pages, 155 chapters in three sections: "From the Other Side," and "From This Side" - the first two sections are sustained by relatively chronological narratives and so contrast greatly with the third section, "From Diverse Sides," (subtitled "Expendable Chapters"), which includes philosophical extrapolation, character study, allusions and quotations, and an entirely different version of the "ending."

The book has no table of contents, but rather a "Table of Instructions." There, we learn that two approved readings are possible: from Chapter 1 through 56 "in a normal fashion", or from Chapter 73 to Chapter 1 to... well, wherever the chapters lead you. The instructions are all in your book and are extremely clear. At the end of each chapter there is a numeric indicator to lead the reader to the next chapter. One never knows where one will be lead. Due to its meandering nature, "Hopscotch" has been called a "Proto-hypertext" novel. Cortázar probably had this work in mind when he stated, "If I had the technical means to print my own books, I think I would keep on producing collage-books."

Horacio Oliveira, our protagonist and sometimes narrator, is an Argentinean expatriate, an intellectual and professed writer in 1950's bohemian Paris. He and his close friends, members of "the Club," do lots of partying, drinking, and intellectualizing, discussing art, literature, music and solving the world's problems. Oliveira lives with and loves La Maga, an exotic young woman, somewhat whimsical, at times almost ephemeral, who leaves behind her, like the scent of a light perfume, a feeling of poignancy and inevitable loss. La Maga refuses to plan her encounters with Oliveira in advance, preferring instead to run into each other by chance. Then she and Oliveira celebrate the series of circumstances that reunite them. Eventually, he loses La Maga, who loses her child. With her absence, Oliveira realizes how empty and meaningless his life is and he returns to his native Buenos Aires. There he finds work first as a salesman, then a keeper of a circus cat, and an attendant in an insane asylum.

As Oliveira wends his way through France, Uruguay and Argentina looking for his lost love, "Hopscotch's" narrative takes on an emotionally intense stream of consciousness style, rich in metaphor. Back In Argentina, Oliveira shares his life with his bizarre double, Traveler, and Traveler's wife, Talita, whom Oliveira attempts to remake into a facsimile of La Maga.

The game of hopscotch is only developed as a conceit late in the narrative. It is first used to describe Oliveira's confused love for La Maga as "that crazy hopscotch." The theme develops as a metaphor for reaching Heaven from Earth. "When practically no one has learned how to make the pebble climb into Heaven, childhood is over all of a sudden and you're into novels, into the anguish of the senseless divine trajectory, into the speculation about another Heaven that you have to learn to reach too." The variations on the children's game are described as "spiral hopscotch, rectangular hopscotch, fantasy hopscotch, not played very often." The allusions continue and include some beautiful passages.

"Hopscotch" is much more than a novel. Ultimately, it is best left for each reader to define what it is for himself/herself. Pablo Neruda in a famous quote said, "People who do not read Cortazar are doomed. Not to read him is a serious invisible disease." I don't know whether I would go so far. Remember, I put off the experience for many years. But this is one novel that should be read during one's lifetime. It is brilliant and it is fun!
JANA

Rayuela es, junto a otras obras como "El Túnel" de Sábato, una de las pocas muestras de literatura Existencialista latinoamericana. Y el resultado difícilmente pudo ser mejor, este libro de Cortázar fue aclamado por la crítica internacional y actualmente está junto con "Cien años de Soledad" ,y algunos otros pocos, dentro de las novelas latinoamericanas más renombradas.

En la primera página de "Rayuela", el autor indica que la obra es en realidad muchos libros y no sólo uno, pero que principalmente son dos libros (dos formas de leerlo). El primero se lee en forma continua, desde el capítulo 1 hasta el 56. El segundo se lee de acuerdo a un orden específico que da Cortázar, y abarca muchos otros capítulos, la totalidad de la obra. La palabra Rayuela se refiere a un juego, y algunos críticos consideran que esta 2da opción es también un juego, una broma del autor. Incluso al llegar a cierto capitulo (leyendo de la 2da forma), te ves dirigido luego al capítulo que leíste antes, formándose así un circulo de tal manera que la obra no tiene fin. ¿Cómo leer Rayuela? En lo personal la leí en forma continua, y no me arrepiento, aunque confieso haberle dado una hojeada a los capítulos no leídos.

No quiero contarles la trama de la novela, que si bien es muy valiosa, no es lo principal y no vale la pena conocerla antes de la lectura (como en casi todos los libros, en mi opinión). Basta con decir que narra la historia de Horacio Oliveira, un argentino de espíritu libre, sus años en París y en Argentina, y sus problemas existenciales. Como en toda novela existencialista, el principal atractivo es la profundidad de los personajes y la habilidad narrativa del escritor para envolvernos en la personalidad y mente de estos; en todo esto triunfa Julio Cortázar. En Rayuela, además de Oliveira, hay otros caracteres interesantisimos, como la famosa "Maga". La construcción de este personaje es una genialidad del autor, "La Maga" termina siendo una suerte de "Madame Bovary", una mujer a la cual ni Oliveira ni el lector podrán nunca olvidar.

Que más decir, "Rayuela" es un libro infalible, genial, de lectura imprescindible para cualquiera que disfrute leyendo a Sábato, Camus, Hesse, Sartre o Dostoievski. Pero es para cualquiera en realidad, pues es un libro verdaderamente extraordinario.

My husband died suddenly in 2005 and I've done a lot of grief work using all tools available-counseling, guided imagery dvd's, bereavement groups, journaling and LOTS of reading. This is by far the best resource and guide for anyone experiencing such a loss. I've recommended it several times and have given it to friends who have lost spouses. Don't hesitate to buy it.

I gave this as a gift to my cousin's husband after she died. He'd read a number of books on the topic and said this book included helpful information that he'd never read before. He gave it to his step daughters to read next since he felt they could benefit from it as well.

Harper Neeld's book is an incredibly detailed compilation of the author's personal experiences in the sudden loss of her young husband, interviews with other widows/widowers, and discussions of phases of the grieving process. I would rate this book highly, along with one of my favorite grief authors, thanatologist Alan Wolfelt (e.g. Understanding Your Grief books). Harper Neeld seamlessly combines her painful, personal story with factual, helpful guidelines to create one of the best written boooks I have read on widowhood. I used the introspective questions with my grief therapist, who liked the book so much that she borrowed it and used it for a class she taught.

My friends keep telling me I should write a book about my grief, but I think that what Elizabeth Harper Neeld has written is better than anything I could produce. This book is so readable and covers every aspect of grief. My husband died four months ago, and I have found this book exceedingly helpful. Elixabeth put the most important step first "To experience and express grief fully." There are hundreds of ways to run away from grief, but it is necessary "to feel it to heal it." I was given the best advice by a friend who said to "lean into the pain." The second choice "To endure with patience," has helped me be more patient and compassionate with myself. Thank you, Elizabeth for this beautiful book. I will buy it for everyone I know who loses someone dear.

After my husband died suddenly, I was beside myself. My aunt insisted on placing this book in my hands. It has been a lifeline to me. I have purchased well over 20 copies of it for friends and continue to haunt my local bookstore when they don't have it on the shelf for immediate purchase. Having read almost every grief book out there, don't waste your money, just buy this one and learn to live again.

Wonderful book if you like vintage stories, especially of large innovative families.

There are a number of books related to this one, as well as movies connected as remakes of the books.

Belles on Their Toes, Cheaper by the Dozen, etc. are refreshing insights of life in the early 1900's.

especially for a sequel!

I found this book a couple years after I came across the first one as a teenager. It's a good continuation of the story and lets you know what happened, and how this amazing family all chipped in to make things work after their terrible tragedy.

This book continues the true story of the Gilbreth children or the sequel to Cheaper by the Dozen.
The story continues after the father died. The mother is now the soul supporter of her family. There is a graet saying in the book that says,"Mother wasn't afraid anymore because the worst had happend."
The mother carried on her husbands works. She held conferences and taught the scince of time saving. She became a very strong woman.
It was a long hard haul but ahe successfully continued her husbands work. The children successfully ran the household.
This story is humorus and very touching. I hope you enjoy it as much as I did.

I can't believe I didn't know this book existed till very recently; I would have bought and read it a whole lot sooner had I known, having read the first book about five or six times. It's in the same funny spirit as the first, though the focus has shifted from the antics of the entire family to the mother's struggle to take care of her eleven children after her husband died. And the funny moments aren't as frequent as in the first book, since the children are older. It also seems like the younger children got the short end of the stick--less time was given to writing about their own humourous childhood anecdotes and stories, since time passes really quickly after Anne gets married. The only other thing in this book I wasn't keen on was how some of it was dated. Some of it, like Mrs. Gilbreth trying to find reasons for the oldest two not to smoke and then instantly retracting each reason, or the youngest boys teaching Jane how to be popular and get dates by not being her true self, is to be expected, given not only the era in which that happened but also when the book was published, but there are a few slang words and references that the modern reader might not understand or find as funny or relevant as someone who was a contemporary of the family might. We all know what a sheik is, but who uses the term "wet smack" anymore, for example? Still, overall it's a sweet fun way to wrap up the story of this funny family.

I read "Cache Lake Country" in 1968. I was delighted to find it in print again...like meeting an old friend.
Thank you.

I'm going to be a little less enthusiastic, but only a little, than some of the other reviewers here. I really did like this book, but for some reason it just didn't quite pull me into the time, place, space the way it did some others- although it didn't miss by much.

This is a very unique book-probably reminding me of my old Boy Scout Fieldbook (a little more detailed and survival-oriented than the handbook) more than a typical non-fiction work. The illustrations are great as well as occasionally light-hearted, and if you are at all handy or have an engineering or for that matter, culinary bent, you will find plenty of recipes and blueprints for food, tools, gadgets- even crystal radio sets or birch bark canoes. While some of these you'd probably have to find some supplemental information to make, most come so well described and diagrammed that you could probably build them or bake them directly from the book.

For me the best part is the author's midwest and at times almost cowboy way of describing life. His time around rough loggers in the days when horses and two man saws were still the order of the day especially captured my imagination. Like many readers, I'm a lot hermit, and the thought of life in a cabin in the north woods with nothing but snow, bear, moose, and wind has a certain charm, and I'm grateful to Rowlands for giving enough of a story to enjoy a bit of that charm vicariously. An excellent and unique book, and for some it will probably become a treasured possession.

I have read a lot of outdoor books over the last 40 years, and this is one of the best. I am going to research the author, John J. Rowlands, because he was obviously a fascinating man who lead a very interesting life. This book tells about 12 months living in a cabin on a lake in Northern Onatario. At the time Rowlands was working as a timber cruiser, evaluating forests for use as lumber. He happened upon his ideal lake and was lucky enough to get stationed there by his company. He was also very lucky to have two great friends living within miles (within signaling distance via the various drums, horns etc. they engineered), on other little lakes. Together the three lived every outdoor boy's dream life of independence and adventure. This book has stuff about canoes, wild animals, sled dogs, snowshoes, knives, axes, the history of the lumber camps, and many boy-scout like craft projects. I just wish it was a lot longer.

A good book but I didn't think it was as easy to read as friends lead me to believe. A tremendous amount of reference material, but I thoroughly enjoyed it.

I found the book enlightening and informative. Thank you for the opportunity to enjoy and learn from this book.

I am what is commonly referred to as a Civil War buff, what ever that means, and I feel compelled to write you about the work of Timothy B. Smith.

My biggest frustration about a lot of books on the civil is the lack of good quality maps that allows the reader to get a sense of who was where and what was happening on the battlefield. How one could write an account of a battle with out good maps is beyond me.

The maps in Champion Hill are fantastic. Not only for their clarity but the sheer number of them is truly amazing. Needless to say I loved them.

The style of his writing actually left me with the desire to pick it up again to see how things were going on the Middle Road and the Jackson Rd., just like a good mystery book.

I give it an A+.

Keep'em coming but don't forget the maps !!

The reviews tell the story. This is a great book. Champion Hill isn't one of my areas of interest, but every time I saw this book, it ended up in my hands until my wife yelled for us to go. If I were to write a book about my favorite lesser known battle, this is the way I would hope it would come out. Exhaustive research, flowing text, sufficient photographs, and some of the best maps that I've ever seen. There are plenty of them, very detailed, and thank you Mr. Smith for breaking them down to individual regiments! He wraps it up with an Order of Battle (thank you!) and a zillion photographs of the battlefield today (thank you again!). It would be hard to top this book. Even if you aren't into Champion Hill or Vicksburg, you'll love this book for the job the author did. Incidentally, check out his "This Great Battlefield of Shiloh.." as well. I look forward to more works by this author.

Timothy B. Smith's "Champion Hill Decisive Battle for Vicksburg" is a must read. A little known battle but one of great magnitude. Many historians have often over look the battles that led to the doom of Vicksburg. Leading up to to Champion Hill were the battles of Port Gibson, Raymond and Jackson. Timothy B. Smith keeps the story flowing and leads you breathless to the climax at Champion Hill. Such research is much needed and is so well written I could not put the book down. This book is a instant "Classic". The book has lot's of maps to help the reader understand the battle geologically. The timeline is easy to keep up with, which is often very hard to do in a Civil War battle. Also included is a very nice selection of photo's to illustrate the participants as Timothy weave's you though the thick Minnie's. One minute you are charging forward with victory and the next minute you are running for your life!

CHAMPION HILL is, unequivocally, the best non-fiction narrative of a Civil War engagement that I've ever read - and that includes works by Shelby Foote and James McPherson.It generally concerns U.S. Major General Ulysses Grant's capture of Vicksburg, but is more specifically about the crucial Battle of Champion Hill on May 16, 1863, which essentially sealed Vicksburg's fate by forcing its defenders back into the city, around which Grant ultimately established siege lines.

The volume's initial fifteen pages briefly summarize Grant's various abortive attempts to take Vicksburg from the north before he was able to cross his Army of the Tennessee to the Mississippi's east bank south of the city on April 30. The next ninety describe the preliminary battles at Port Gibson, Raymond, and Jackson. The bulk of the book, 280 pages, concerns itself with the Champion Hill collision between Grant's forces and Lieutenant General John Pemberton's Army of Vicksburg. There's a penultimate 12-page chapter on the battle's aftermath that includes Vicksburg's capitulation on July 4, and a concluding 11-page postscript chapter on the post-battle and post-Civil War careers of the numerous commanders that are named (and pictured) in the text. Finally, there's a 10-page Appendix with the Order of Battle for both armies, thirty pages of Notes, sixteen pages of contemporary battlefield photos keyed to a reference map, and a 12-page Bibliography. I suggest that author Timothy Smith has penned a battle narrative as satisfyingly complete as any you'll ever come across.

Champion Hill was a seesawing, day-long, complex affair, the account of which will likely spellbind the reader to the point of emotional exhaustion. What I found most impressive was the extreme lucidity of Smith's description of the various military units' maneuvers across the landscape mostly described at brigade and regimental levels. The evolution of the Champion Hill clash is traced by forty - count 'em, 40! - marvelously illustrative maps rendered in black, white and gray that coincide at all times with the textual narrative. Smith even goes so far as to depict the field positioning of units during and after disintegration and, in some cases, their subsequent reformation and re-entry into the fray. At no time was I in the least confused about the tide of battle and the organizational identity of the combatants. These battlefield maps demonstrate how such should be constructed, but which so often are not in otherwise faultless works.

For Grant, who snatched victory from the jaws of defeat at Fort Donelson and Shiloh, Champion Hill was another close run thing - more so than it should have been. Generally speaking, each side suffered from committing its forces piecemeal - Grant because of overcautious orders to his chief subordinate on-site, commander of the XIII Corps Major General John McClernand, and Pemberton because of inadequate intelligence as to Federal troop dispositions combined with a rancorous relationship with division commander Major General William Loring. Particularly speaking, the Confederates perhaps lost Champion Hill because of a wayward ordnance train that handicapped beleaguered rebels in the face of fresh, but the last, Union reserves at a critical point of confrontation.

CHAMPION HILL is an obligatory read for any student, casual or serious, of the Civil War. I was sorry to come to the end of the story, a reaction usually reserved for fiction.

Being a novice to the study of the civil war, I found this book to be helpful in my pursuit of knowledge about the Battle of Champion Hill. It was well written and easy to read. Not being one who necessarily understands military tactics or maneuvers, Timothy Smith's book allowed me to follow the battle with a clear understanding of troop movements and placements and was enhanced by the excellent maps. Having read the book prior to a trip to the Vicksburg area, the battle came to life for me because of the knowledge gleaned. I especially enjoyed the personal accounts, pictures and bios of the officers and soldiers.

I think this battle is best summed up by a quote from the book about a young Iowan, Sam Byers, that said, "But, on May 16, 1863, he was just a frightened young man standing with hundreds of other frightened young men looking up the slopes of Champion Hill in an effort to stare down random death.." This is definitely a book that every serious student of the civil war will want in his or her library.

If this classic work on the formulation of basic Christian doctrines teaches its reader anything, it is that Christian men and women once worried incessantly and carefully about matters that we moderns and post-moderns too quickly dismiss as quibbles. One can consider this obsessive and even perverse, yet it stands in stark contrast to an approach to Christian theology that is perhaps best described as careless.

A read through Kelly's more than five hundred pages of classic exposition of the processes that led to definitions of Christology, canonicity, Trinity, and the like is a warning shot across the bow of a generation that would be well served by worrying just a bit more about things that matter very deeply.

Kelly's survey comprises four 'parts'. Part I: Prolegomena surveys the trends and material witnesses that formed the basis of Christian deliberation in the first five centuries. Part II: The Pre-Nicene Theology names that Council (325 A.D.) as a watershed, probing deeply into the incipient doctrines that would be crystallized and canonized by subsquent colloquys. Part III: From Nicea To Chalcedon follows the afterwinds of Nicea through to one of the essential Councils. Part IV: Epilogue projects into Chalcedon's future the lines of thought that were developing at the time and picks up a few miscellanies.

Because Kelly's work (see also his Early Christian Creeds stands as a reference point for historical theologians, a deeper survey of his eighteen chapters is in order. The author's first chapter sets forth an apology for his choice of doctrinal development from the close of the first century through to the middle of the first ('The Background', pp. 3-28). On the one hand, it makes sense to begin outside the parameters of the New Testament. On the other, the creative surge of the first five centuries gave way to 'formalism and scholasticism in the sixth.' Kelly's heuristic rubric utilizes a vertical and a horizontal dividing line. The vertical distinguishes the different temperaments of East and West. The horizontal recognizes a concrete passage with the reconciliation of Church and State under Constantine, a development of which Nicea is the emblem. When Kelly surveys the matrix of the post-apostolic era in terms of Judaism, religious trends in the Roman Empire, Graeco-Roman philosophy, Neo-Platonism, and gnosticism, one becomes aware how ahead of his time the author stood in 1960. His perception of a highly traditional Judaism clothed in the language of Hellenism but with a Palestinian soul and his delineation of gnosticism as a habit of thought rather than an organized religion would only later come to represent scholarly consensus.

Chapter II ('Tradition and Scripture', pp. 29-51) examines the interrelationship of scripture and tradition at a time when there was no fixed canonical 'New Testament'. Kelly judiciously treats the combination of oral and written apostolic material that must have oriented the nascent church and the problems forced upon the community by the gnostic utilization of scripture for ends that were not aligned with apostolic teaching. 'The Bible as interpreted by the Church' that became the Christian norm, an affirmation and confidence that would require considerable qualification in due course.

When these scriptures eventually crystallize into a 'New Testament', Kelly judges the composite to have included the deuterocanonical books on the theory of an 'elastic' Hellenistic attitude towards the sacred writings (Chapter III, 'The Holy Scriptures, pp. 52-79). Irenaeus is the first to have used the term 'New Testament' and to lay the uniquely Christian scriptures as equal in authority alongside the Hebrew canon, now by implication called the 'Old Testament'. Sectarian tendencies often led to and/or were generated by a disdainful attitude towards the latter, an historical datum that ought to weigh heavily on the conscience of Christians today. Kelly is particularly helpful when he addresses the Christian hermeneutic that found in the Christ event a fulfillment of scriptural anticipation and even promise. Here he brings to the discussion the differing Alexandrine (alt., Alexandrian) and Antiochene temperaments that were to exist in tension and even contradiction most notably, more than ever in the context of christological controversy.

Kelly initiates his survey of Pre-Nicene theology (Part II of the book) with a chapter on 'The Divine Triad' (pp. 83-108). The word 'triad' is presumably chosen in order not to prejudice the slow and tortuous process that ended in the choice of 'trinitarian' language. The author rightly recognizes that the early conversation's monotheistic assumption was a legacy of the Bible and Judaism rather than philosophy. The secondary nature of the philosophers is evidenced in, say, Justin's conviction that Plato and subsequent Greek thinkers had access to Moses. Yet this visceral monotheism was complicated by Christian conviction, for as Kelly writes: 'Before considering formal writers, the reader should notice how deeply the conception of a plurality of divine Persons was imprinted on the apostolic tradition and the popular faith.' How to reconcile both convictions? Kelly presents the apostolic fathers as witnesses to the tradition rather than interpreters of it. The beginnings of an 'angelic christology' are present in Hermas.

Such conceptual innocence ended with the apologists, who began to develop a language for 'describing eternal distinctions within the Deity'. Yet this new attention to the nuances of plurality do not compromise their fundamental conviction: '(the) Logos was one in essence with the Father, inseparable in HIs fundamental being from Him as much after His Generation as prior to it.' Monotheism was not in doubt, though it's expression in the light of the Christ event and New Testament reflection on it was to require considerable time to reach its mature form. Shades of what would become known as 'economic Trinitarianism' were visible in Irenaeus' writing, though not to the detriment of this pre-Nicene giant's ability to recognize 'the mysterious three-in-oneness of the inner life of the Godhead'.

By the time his gaze falls upon the third century, Kelly is prepared to employ the word 'Trinitarianism' (chapter V, 'Third-Century Trinitarianism', pp. 109-137). This is as it should be, for attention now fixes with regularity upon the distinctions within the Godhead that urge new vocabulary and sophistication if they are to be adequately described. From North Africa, Tertullian framed the question in terms of two diametrically opposed approaches, the first asking about the Three-in-One in his eternal existence, the second inquiring into his self-revelation in creation and redemption. A purely analytical approach would have severed the tendons of monotheistic conviction, but Tertullian of course was alive to that danger and too wedded to the biblical materials to fall victim to it. Tertullian was prepared to designate the Son a persona and to use the term trinitas to describe the Godhead. To speak of distinction between the personae was to discern a distinctio or dispositio but emphatically not a separatio.

Outside of what history would judge to be orthodox, dynamic and modalistic monarchianism was to seek to preserve the deity's unity by ascribing the appearance of plurality to presentation and appearance alone. He is distinct, according to this view, in his operations but not in his existence. Meanwhile, Clement and Origen in the East were temperamentally more inclined to focus on the distinctions than the unity of the triadic God. The three persons were each a 'distinct hypostasis from all eternity, not just ... in the economy'. Clearly this view militates against modalistic tendencies. Kelly lingers over the persistently subordinationist tendencies in Origen's synthesis, a legacy that was to prove both fruitful and complicated.

Chapter VI, 'The Beginnings of Christology', begins with the observation that the primitive confession 'Jesus is Lord' contained the recognition that Jesus Christ was divine as well as human, an affirmation that by its very nature would require the unpacking of its complex implications (pp. 138-162). Christology proceeds along the lines of the 'double premiss of apostolic Christianity, viz. that Christ as a Person was indivisibly one, and tht He was simultaneously fully divine and fully human ... (T)he task of theology (was) to show how its two aspects could be held together in synthesis.' Unilateral solutions to the christological conundrum were not lacking: Ebionism denied the divinity of Christ altogether. Adoptionism, too, considered Jesus to be merely a man. On the other extreme, Docetism (and its cousin, Gnosticism) denied the humanity of Jesus Christ, placing all its christological eggs in the basket of his divinity. The latter attempted to preserve the notion of divine impassibility by rendering the human aspect of the Christ a mere appearance.

One of the considerable achievements of this chapter is that Kelly reminds us how close Gnosticism came to winning the day. 'Orthodoxy' conquered in the end by holding fast to the reality of Jesus' two natures according to the primitive apostolic confession, even when the ambiguities inherent in this stance must have seemed inconvenient and troubling. Tertullian was the first theologian seriously to address the relationship that must exist between the two natures, divine and human. He laid down the important premise that both nature must have remained unchanged. As the chapter title suggests, these searchings represent but the beginnings of Christology. Yet they establish the logical parameters and habits of mind that were to endure into the mature phase of the discussion.

Kelly introduces soteriology as that topic about which 'no final and universally accepted definition of the manner of its achievement has been formulated to this day', a rather startling observation in a book that tends to treat creedal consences reached in the first five chapters with something akin to reverence (chapter vii, 'Man and his Redemption', pp. 163-188). By the time of the Apologists, the relationship of Adam and his sin (as the second Adam and his righteousness, Pauline language all of it) to the rest of the human race has become the soteriological locus of attention. Irenaeus--building upon and moving beyond the work of Justin--changed everything by offering a theory of 'recapitulation' that sought to bring the biblical materials into a coherent soteriological system that did more than simply choose a preferred biblical vocabulary of salvation and ignore the rest. Origin saw humanity being offered a 'new start' in the second exemplary Adam of the biblical drama. The theologians Kelly canvas largely emphasized the example of Jesus, mankind's mystical union with the Christ, or even a species of penal substitution without reaching the kind of detailed synthesis that was to become the gift of the Councils when other areas of theology came under their treatment.

When he comes to the topic of ecclesiology, Kelly notes the poles of particularity and universality that came early to the communal instincts of the Christian movement, together with the emergence in second century between a catholic church that maintained the apostolic faith over against multiple heterodoxies, which did not (chapter VIII, 'The Christian Community', pp. 189-220). Fairly early in its life the Church was forced to declare its mind with regard to the orthodox 'sacraments' and the effect of these (or not) that ensued upon their enactment by non-orthodox parties.

Eventually, Christian reflection upon Christ's deity passed the Nicean watershed and attention became focused on new concerns. The road from Nicea to Chalcedon entailed intricate consideration of the two natures of Christ. The 'Christological controversy', it turns out, was not to end in Nicean harmony. Part III of Kelly's work takes up this next stage of Christology in the making.

The Nicene Crisis was set off by Arius' reduction of Christ's status to that of a demigod, in keeping with his insistence that the Father alone is the eternal God in the fullest sense of the phrase (chapter IX, 'The Nicene Crisis', pp. 223-251). Arianism was condemned at Nicea in 325 in an enduring creed that establishes Christ's co-equality and co-eternity with the Father. Talk of Jesus as a creature would henceforth be considered heresy. Yet the creed's statement hardly specifies the manner in which its Christ can be fully human. In terms of Christology, Nicea represents a penultimate consensus. It is worthwhile to linger over Kelly's treatment of Athanasius, the young Egyptian who represents the 'moderate' position of the Nicene party. Athanasius was able to maintain in tension the deity and humanity of Christ in a way that foreshadows the Chalcedonian achievement. Kelly notes the 'battle royal' that the extant literature portrays with regard to the conflict of Sabellians and Arians. Orthodoxy, in the person of Athanasius and the company of the Nicene party, was to steer a course between such extremes and such articulate extremists. Passion, one might surmise, is not enough to generate orthodox belief.

Chapter XI ('Fourth-Century Christology', pp. 280-309) is the book's pivotal chapter. This is so in part because of the critical christological analysis that came to the fore in that century and in part because Kelly's survey of the 'Word-Flesh' (associated with Alexandria) and 'Word-Man' (associated with Antioch) christologies is masterful in its clarity. Nicea did not only settle problems. It created new ones by the brevity of its claims regarding the Son's deity. Critically, Appollinarianism forced the Church to reckon with the two natures of Christ--human and divine--and to struggle in the direction of articulating their relationship. Even so moderate and intuitively acute moderate Alexandrian as Athanasius was unable finally to provide a satisfying description of 'the structure of the Godhead'. Kelly is surely correct to observe that it would fall to the Antiochenes to bring dogma into vital contact with the historical Jesus. They found 'the Alexandrian truncation of Christ's humanity unacceptable and set about developing the vocabulary that would serve the Chalcedonian project of accounting for Christ's two natures. Though Nestorianism lingered over the horizon, Kelly achieves a sympathetic reading of some fathers who would eventually be derided as 'Nestorians before Nestorius' because of their concrete convictions regarding Christ's humanity. This is surely accurate historiography. This chapter augments the reader's comprehension of how orthodoxy was increasingly becoming the ability to hold in tension the christological paradox without caving in the urge to allow the Son's deity or, conversely, his humanity to practically erase the reality of the other.

Between the years 428 and 451, there occurs what Kelly calls 'the decisive period for Christology, viz. the short span between the outbreak of the Nestorian controversy in 428 and the council of Chalcedon in 451' (chapter XII, 'The Christological Settlement', pp. 310-343). In preparing his reader to understand the collision between the 'Word-Flesh' and 'Word-Man' christologies that shaped the anteroom to Chalcedon, the author alerts him to the prevalence of personalities and politics in what would be mistakenly apprehended as a merely abstract and conceptual controversy. Indeed it turns out that Nestorius himself might not have been a 'Nestorian', though it was convenient for his adversaries to concur with the notion that he subscribed to a view of Christ's two natures as essentially distinct and ununited. If this quintessentially Antiochene figure was willfully misunderstood as dividing the two natures, so was Cyril--his erstwhile Alexandrian opponent--somewhat recklessly said to have united the two natures in a way that denied Christ's humanity.

Curiously, the controversy was in part fueled not by a discrete attempt to define the relationship of Christ's 'two natures', but rather by the question of how Christians should refer to Mary. Cyril, the Alexandrian, preferred theotokos ('God-bearing') while the Antiochenes preferred anthropotokos ('man-bearing') or at most christotokos ('Christ-bearing'). Nestorius suspected that theotokos denied Christ real humanity. Cyril saw in Nestorius' preference for anthropotokos a virtual adoptionism via the denial of Christ's real deity.

It is worthwhile to hear Kelly's own appraisal of Cyril's strength, one that emerges from his focus on the 'structure of the Godhead' not in terms of the need to explain the two natures but rather by an almost chronological scheme that attempted to explain the Son's status before and after the incarnation:


Cyril thus envisaged the Incarnate as the divine Word living one earth as very man. Here lay the strength of his position from the religious and soteriological standpoints; the Jesus of history was God Himself in human flesh, living and dying and rising again for men. Understood in this light, his horror of Nestorius's rejection of Theotokos is comprehensible.

Kelly tells us that it was when Cyril came to accept that it was possible to make a distinction between the two natures that did not imply a separation, the Alexandrian bishop found it possible to accomodate a settlement with the moderate Antiochenes, yet not before becoming rather lavish with the anathemas he pronounced upon his eventual partners-in-compromise.

Personalities and politics also shaped the lay of the land subsequent to the Chalcedonian Definition. Dyophysites (on the extreme 'Antiochene' side) and Monophysites (on the 'Alexandrian')--quotes now seem appropriate in the wake of the Definition--continued to denounce the work of Chalcedon. It would fall to future councils to reassert the substance of the Definition with allegedly increased clarity.

Christian faith necessarily stewards and negotiates reflexes with regard to human nature and the human condition that are profoundly optimistic, on the one hand, and deeply pessimistic on the other. It was the fourth and fifth centuries when this paradox came to the fore in Christian thinking (chapter XIII, 'Fallen Man and God's Grace', pp. 344-374). The dominance of the Bible's creation narratives and the Pauline wrestling with the relationship of Adam and his sin to humanity in general supplied the prevalent motifs.

In the West, Ambrose, Ambrosiaster, and Augustine worked towards a theory of original sin that presumed the race's moral solidarity. Mankind was at least contaminated and possibly even culpable in Adam's sin. Augustine's view of the human race as a 'lump of sin' incapable of helping itself without assertive divine interference ran counter to Pelagius' uber-optimistic conviction that human 'free will' could not be obstructed in any real way and was indeed the pivot upon which a person's destiny hinged. Augustine's logic leads inexorably in the direction of a doctrine of predestination, since human intervention is the sine qua non of any redemptive outcome. Augustine, notoriously for both supporters and detractors, followed that logic to its end, arguing that God elected certain individual from eternity past to know the benefits of faith and redemption, passing over other less fortunate souls who nonetheless have no claim upon their Creator for having overlooked them in his salvific movements.

Pelagianism was, in the end, condemned. The evidence suggests that Augustinianism enjoyed a fate somewhat less than universal approbation. On balance, its penetration of the divine and human wills worked more faithfully with the biblical materials than its rather humanistic alternative, though sectors of the church remained and remain reticent about pushing its logic further than the biblical materials themselves appear to warrant. All orthodox positions underscore that salvation is a 'gift', though different sectors parse the implications of this affirmation in diverse fashion.

At the beginning of his chapter on soteriology, Kelly warns his reader that it was not until the twelfth century that the effective of Christ's redemption would receive anything near the definition that the christological controversies demanded of the church's first five centuries (chapter XIV, 'Christ's Saving Work', pp. 375-400). Instead one finds apparently unrelated theories that Kelly argues can and should be viewed as complementary. The notion of recapitulation--presented by the apostle Paul and developed by Irenaeus--is in Kelly's approach the thread that unites the evident disparity. In discussing physical, mystical, and realistic theories of redemption, the author is particularly attentive to how 'ransom' notions work themselves out in terms of who pays the price, who receives the price, and how exactly the liberation of the ransomed is made effective. Augustine steps for the bearer of a mind capable of uniting the diverse forms of conversation about redemption into the closest thing to a unified theory of redemption that the church of the first millennium would produce.

In all of this struggling to know its mind, the Church had necessarily to establish its own identity. Who merited full inclusion in the great conversation, and on what basis? To whom was full fellowship to be extended and from whom withheld? Though the answers to these questions were for some time held to be implicit, they would be articulated with relationship with the Constantinopolitan Creed in terms of four adjectives: 'one', 'holy', 'Catholic', and 'apostolic' (chapter XV, 'Christ's Mystical Body', pp. 401-421). Because these terms are as much theological as sociological, the proper relationship of the human assembly known as the church--in all its far-flung corners--to Christ himself would come in for intense discussion. This reviewer finds Kelly to be a particularly useful guide with regard to Rome's emergence to preeminence, a prerogative whose merits were not always and entirely clear to all parties.

In chapter XVI ('The Later Doctrine of the Sacraments', pp. 422-455), Kelly portrays the church wrestling with the role of the priest, of the medium, and of the believing recipient in the gradually emerging collection of sacraments. True to form, Kelly wisely indicates the role of the restoration (or not) of Christians who had lapsed under persecution in driving forward the definition of the sacraments, by what criteria they can be assumed to function, and upon whom they should be conferred.

Somewhat unexpectedly, the author's 'Part Four'--entitled 'Epilogue'--contains just two chapters, one on 'The Christian Hope' (chapter XVII, pp. 439-489) and the other on 'Mary and the Saints' (chapter XVIII, pp. 490-499). Several turns of phrase in these two chapters encourage the view that these subjects fall into an 'epilogue' as much because the author was able to come to them only lately as because they are afterthoughts in the development of early Christian dogma.

In his consideration of eschatology, Kelly surveys the twin elements of the apostolic teaching that forever consign Christian thought to managing the tension between the once-and-for-all 'nowness' of a new kingdom, on the one hand, and the expectation of a spectacular consummation at the end of ordinary time, as another. Along other lines, the early church struggled with the nature of resurrection. Was it chiefly a corporate experience or, rather, did it represent the endpoint of individual human existence and its entrance or even release into the world to come? Is the nature of the resurrected body identical with that of what we know in this world's experience or, alternatively, is resurrection metaphorical of the eternality of the soul or is the human body as we know it susceptible to a transformation that requires continuity with present experience in the light of an intensified or glorified extension of it?

Does prophetic and apostolic expectation merge with the famous twentieth chapter of John's revelation in a way that constructs a chiliastic or millenarian hope, or is this vision rather to be construed as a picturesque representation of the church's experience in this age.

Finally, is the blessing of the life to come representative of a perfect contemplation of God or will we yet see through a glass darkly, even if (much) less darkly?

From the perspective of this reviewer, none of these considerations ought from either a historical or a theological viewpoint be consigned to marginal status, and so it is advisable to read this chapter of Kelley's work without undue attention to its label.

Finally, the author takes account of the natural preoccupation of the early church with honoring the mother of its Lord. Defining the nature and duration of her virginity may seem a colossally unfathomable preoccupation to moderns but was arguably a natural sidebar to the reverential instinct. Signs of a cult of Mary are evident, if just, by the third century. Yet the orthodox Church's respect for the person some would both describe and address as theotokos was restrained by the gospel's own witness to her need for correction by her beloved son.

It is difficult to assess a work like this in a few words. One attempt to do so finds recourse to the word 'classic' to characterize the enduring power of Kelly's synopsis of a body of material that easily overwhelms a lesser student. This reviewer has no hesitation in doing so.

Early Christian Doctrines is perhaps the finest such synopsis to see the light in the last century. That it is read still by historians and theology students is testament not to some preternatural ability to anticipate academic development since its first publication, but rather to a uniquely masterful statement of what we knew not so long ago that somehow still stands as an adequate point of departure a half century hence.

Kelly's treatment of the first few centuries is an outstanding work and a rightfully a standard in the field but THIS PRINTING IS TRASHY (hence 4 stars rather than 5). The paper is of ultra low grade quality and the binding is pretty crummy also. You are much better off buying the more recent printing by Prince Press.

`Early Christian Doctrines' by J. N. D. Kelly was my textbook for a course of the same name in 1964, over 40 years ago, when our Philosophy Department thought it could not assemble a large enough class for Medieval Philosophy. The joke was on them, because the class came to but three students, two Philosophy majors (myself and a classmate) and a `heretic' who was clear about the fact that he was taking the class to support arguments for his specifically anti-Christian point of view. I am not really qualified to address this book as an historian, and I could address it as a general scholar and from a philosophical point of view (which I will to some extent), but I really wish to present the book to this third fellow in our class, and to the opposite camp, extreme Christian conservatives.

For starters, I am really impressed that this unassuming book is still in print and going strong. The fact that it has gone through a number of editions and revisions says a lot about the value of the book even before you crack the spine. From the point of view of the casual scholar who may not read scholarly books for a living, I find the book just a bit weak in its layout. To the inveterate reader of bibliographies (me, for example), I find a weak presentation of very brief and cryptic scholarese references in the back of each chapter, and no general bibliography at the end of the book. This is unfortunate to those who would like, for example, to find out more about the major players in the first five centuries of Christian doctrinal development. Most people have some notion of St. Augustine, but most people don't have a clue as to when and where in history Origen, Arius, Eusebius, and Irenaeus, among a cast of hundreds, lived, worked and wrote. The author is basically speaking to an audience who knows the careers of these figures well, at least as far as we can know them from this far remove.

But none of this really detracts from the overall value of the book to the average intelligent reader. The overall impression one gets very early on is the notion that for almost 200 years after Christ, the body of documents, the foundation of the modern New Testament, and even the exact composition of the Old Testament inherited from Judaism, was not firmly defined. This is in sharp contrast to, for example, the Koran, the foundation of Islam, which was written by a single individual within a single lifetime and, to my limited knowledge, has undergone very little modification. The problem faced here is how to reconcile the character of Christian doctrine as revealed by God when the plain physical fact is that it took 250 years to decide from a larger body of writings, which were `holy' and which were not! And that doesn't even start to get into the problem of translations from Greek and Hebrew to Western European languages! What I take from the author's very scholarly point of view of this issue is that this is not at all a difficult problem. Selection, translation, and interpretation may be difficult, but the nature of faith plus a bit of understanding makes it all quite understandable. The written documents are human artifacts and no matter how much divine inspiration had a hand in the conception, it was still a fallible human who put pen to papyrus or sheepskin and put thoughts into a poorly standardized natural language.

I will not deal with the problems of translation, as Kelly's book is not about archeology or philology. For this, check out `Things a Computer Scientist Rarely Talks About' by the distinguished computer scientist, Donald E. Knuth. Rather, Kelly's main interest is in the interpretation of these documents by the early church fathers.

For those fundamentalists who are inclined to take every word of their Bible translation at `face value', it may be surprising to discover that some of the most important makers of `Early Christian Doctrines' including the great St. Augustine, were very definitely interpreting New Testament writings to explain things which, on the face of it, seemed either bizarre or utterly simple. Some of the very earliest writings even went so far as to interpret some statements with allegorical meanings.

This being said, we should also be reassured that this interpretation was often done within very carefully prescribed limits, threading the needle between the excesses of Gnosticism and the oversimplifications of Arianism. I for one am really quite surprised to see that there was a quasi-Christian sect, the Gnostics, who had an interpretation which looked remarkably like the old Greek and Roman myths. But, even 1000 years before it was promulgated, the mainstream church fathers seemed to follow the principle of Occam's razor, paraphrased by Albert Einstein, which said that doctrines need to be just as complicated as need be, but no more complicated!

For those who thing the interpretation of 2000 - 4000 year old documents which became our Bible is an uninteresting pursuit fit only for scholars, you only need to look at the abomination to which Biblical literalism can be put in nominally political works such as Ann Coulter's book `Godless'.

My main object in reviewing this book was less scholarly than it was to bring this book's point of view into the radar of the average well-informed reader who needs to evaluate statements seemingly based on scripture.

Professor Kelly has served us well over the years!

I purchased this book because I was told by the most reliable scholars that is this is the classic must read! They were correct.

`Early Christian Doctrines' by J. N. D. Kelly was my textbook for a course of the same name in 1964, over 40 years ago, when our Philosophy Department thought it could not assemble a large enough class for Medieval Philosophy. The joke was on them, because the class came to but three students, two Philosophy majors (myself and a classmate) and a `heretic' who was clear about the fact that he was taking the class to support arguments for his specifically anti-Christian point of view. I am not really qualified to address this book as an historian, and I could address it as a general scholar and from a philosophical point of view (which I will to some extent), but I really wish to present the book to this third fellow in our class, and to the opposite camp, extreme Christian conservatives.

For starters, I am really impressed that this unassuming book is still in print and going strong. The fact that it has gone through a number of editions and revisions says a lot about the value of the book even before you crack the spine. From the point of view of the casual scholar who may not read scholarly books for a living, I find the book just a bit weak in its layout. To the inveterate reader of bibliographies (me, for example), I find a weak presentation of very brief and cryptic scholarese references in the back of each chapter, and no general bibliography at the end of the book. This is unfortunate to those who would like, for example, to find out more about the major players in the first five centuries of Christian doctrinal development. Most people have some notion of St. Augustine, but most people don't have a clue as to when and where in history Origen, Arius, Eusebius, and Irenaeus, among a cast of hundreds, lived, worked and wrote. The author is basically speaking to an audience who knows the careers of these figures well, at least as far as we can know them from this far remove.

But none of this really detracts from the overall value of the book to the average intelligent reader. The overall impression one gets very early on is the notion that for almost 200 years after Christ, the body of documents, the foundation of the modern New Testament, and even the exact composition of the Old Testament inherited from Judaism, was not firmly defined. This is in sharp contrast to, for example, the Koran, the foundation of Islam, which was written by a single individual within a single lifetime and, to my limited knowledge, has undergone very little modification. The problem faced here is how to reconcile the character of Christian doctrine as revealed by God when the plain physical fact is that it took 250 years to decide from a larger body of writings, which were `holy' and which were not! And that doesn't even start to get into the problem of translations from Greek and Hebrew to Western European languages! What I take from the author's very scholarly point of view of this issue is that this is not at all a difficult problem. Selection, translation, and interpretation may be difficult, but the nature of faith plus a bit of understanding makes it all quite understandable. The written documents are human artifacts and no matter how much divine inspiration had a hand in the conception, it was still a fallible human who put pen to papyrus or sheepskin and put thoughts into a poorly standardized natural language.

I will not deal with the problems of translation, as Kelly's book is not about archeology or philology. For this, check out `Things a Computer Scientist Rarely Talks About' by the distinguished computer scientist, Donald E. Knuth. Rather, Kelly's main interest is in the interpretation of these documents by the early church fathers.

For those fundamentalists who are inclined to take every word of their Bible translation at `face value', it may be surprising to discover that some of the most important makers of `Early Christian Doctrines' including the great St. Augustine, were very definitely interpreting New Testament writings to explain things which, on the face of it, seemed either bizarre or utterly simple. Some of the very earliest writings even went so far as to interpret some statements with allegorical meanings.

This being said, we should also be reassured that this interpretation was often done within very carefully prescribed limits, threading the needle between the excesses of Gnosticism and the oversimplifications of Arianism. I for one am really quite surprised to see that there was a quasi-Christian sect, the Gnostics, who had an interpretation which looked remarkably like the old Greek and Roman myths. But, even 1000 years before it was promulgated, the mainstream church fathers seemed to follow the principle of Occam's razor, paraphrased by Albert Einstein, which said that doctrines need to be just as complicated as need be, but no more complicated!

For those who thing the interpretation of 2000 - 4000 year old documents which became our Bible is an uninteresting pursuit fit only for scholars, you only need to look at the abomination to which Biblical literalism can be put in nominally political works such as Ann Coulter's book `Godless'.

My main object in reviewing this book was less scholarly than it was to bring this book's point of view into the radar of the average well-informed reader who needs to evaluate statements seemingly based on scripture.

Professor Kelly has served us well over the years!

I'm training for the Breast Cancer 3Day walk -- 60 miles in three days -- and stumbled across this book during an internet search for blister prevention and cures. I got a copy right away. I have never before participated in any endurance sports and needed as much good advice as I could find and believe me, this book delivered. Certainly, there are parts of it that don't apply to my current activities, however the quality of the information, the helpful references to products and where to access them, and clear instructions in foot care have saved me countless blisters so far. I love the focus on prevention. The section on duct tape was particularly intriguing and helpful for me. I'm telling all my fellow distance walkers about this book!

This advice is sure to get all athletes off on the right foot. Learn how to care for any foot problem and prepare your feet for that upcoming race.

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This should be the ultrarunner's bible- or any runner's bible! It is a great book with some of the best advice out there. It is an easy read and a good book to have on hand for quick reference.

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The book is very detailed, covers almost every imaginable aspect of ultra running. It covers most potential problems that can arise from teh sport and it's preventions and solutions if trouble occurs.

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overall I am very happy with my purchase. The book arrived in good condition and in a timely manner.

I must say that I was pleasantly surprised at the size and quality of this book! I happened to purchase the 6th edition, and I'm glad I did. The first thing that caught my eye was the impressive layout. Next, I was impressed with the colors and awesome diagrams! The book also comes with a CD-ROM program (which includes images and video clips) that is truly helpful in testing and evaluating what you've learned using a variety of stimulating methods. I would definitely recommend this book to anyone who is studying in the medical field or who is just interested in learning "The Language of Medicine." Kudos to Davi-Ellen Chabner and all involved in creating this awesome edition!

This book is really a great book. It makes figuring out and understanding medical terms a breeze. The exercises are incredibly easy because they are using the rote method. I think the author is using the rote method because it's pretty effective. The terms are clearly explained. The book is easy to follow and the CD that comes with it also uses rote. It might seem mindless, but after doing the 1st few chapters, I was able to read my A&P books without any problem (I have never taken A&P class yet). So if you need to understand and parse medical terms in a hurry, this is the book for you. It's well worth the price.

This book is the best one I've seen on medical terminology. There are numerous charts and pictures to further enhance the learning process, as well as many workbook-type exercises to test your knowledge. By the time you finish a chapter, you REALLY understand the information covered. I'm so glad to have the opportunity to study from this book.

The systematic approach to understanding medical terminology is a key to success as a transcriptionist. Thanks in part to the beautiful way this textbook lays out a method of grasping the concepts involved in this subject, I am now one of the top 10 producers at our company of about 150 MTs. This book was a great investment.