N Books

Dennis Griffin once again weaves a spellbinding story of intrigue, corruption and nefarious schemes. The investigator
John Grant is immediately likeable and following his search is what mysteries are all about. I highly recommend this book.

Dennis N. Griffin has done a wonderful job with his first book, The Morgue. He brings the characters to life and you feel you are with John Grant, as he investigates crime and corruption in the Medical Examiner's office. The story is full of suspense and intrigue. I look forward to reading more of Grant's investigative skills through the writing of Mr. Griffin.

Dennis Griffin writes with such ease that he makes the words flow.He tells his story in a very natural form without adding filler words as some authors seem to do, just to add pages. In his books The Morgue and Red Gold he keeps you on the edge of your seat with suspense, yet making you want and almost lust for more. Grffin brings to light some deplorabe human acts that may of and still can be done in this society, all for the sake of money, power and greed.

Dennis Griffin writes with such ease that he makes the words flow.He tells his story in a very natural form without adding filler words as some authors seem to do, just to add pages. In his books The Morgue and Red Gold he keeps you on the edge of your seat with suspense, yet making you want and almost lust for more. Grffin brings to light some deplorabe human acts that may of and still can be done in this society, all for the sake of money, power and greed.

My husband and I plus my daughter have read the Morgue. It held our interest right up until the end. Dennis Griffin has all the right credentials of becoming a well known writer. We look forward to his next novel.

The story takes place in the early 1800s, in a remote fishing post on the Bonavista peninsula in Newfoundland. The Andrews family, having been evicted from their home in England, bribed the captain of a French merchant ship to drop them off in the northwest Atlantic territories. They are dropped off at a place about 100 miles from St. John's, Newfoundland, a place called Cape Random. The only inhabitants of the cape are the Vincent family and a man named Thomas Hutchings, who keeps the books of account for the St. John's businessman who owns the fishing rights for the cape. A severe winter is approaching and the Andrews are entirely at the mercy of the Vincents and Thomas Hutchings. The story follows the lives of the Andrews, the Vincents and Mr. Hutchings for about twenty years.

We follow the story mainly through the eyes and the journal of young Lavinia Andrews. About two-thirds of the way through the book, Thomas Hutchings becomes the narrator. It is a tale of ice, snow, death and deprivation with little or no hope of escape from this harsh place, isolated from the rest of the world. In the meanwhile, they work hard at salting and curing fish and hunting seals, most of it for the benefit of Caleb Grosse, the St. John's businessman who sends a boat twice each year to pick up the salted fish and to drop off provisions such as flour, salt, molasses and, sometimes, one or two goats. In the spring, some of the men go to St. John's to join the large-scale seal hunting expeditions.

From time to time, the book shifts its focus from one member of the subject families to another, thereby giving the reader an idea of what each of the characters is thinking. It is an engrossing narrative of what life must have been like in these remote places 200 years ago. Over the twenty years of the story, interest is kept alive by many twists and turns involving births, deaths, illness, domestic and economic crises and the ever-present cold.

It is a book that holds your interest. Just when you think you know what to expect, the narrative takes a sharp turn in the other direction. It is easy to read and very entertaining. It helps me understand why my grandmother used to say, that she "t'anked God" the day she left that place.

As I traveled through Newfoundland in June 1999, this book was in the racks of every shop on my route. At first, I thought it must have been Newfoundland's version of "Anne of Green Gables", but I picked it up and discovered that the story of its characters actually had more in common with Jamestown or even the Donner Party than those of Lucy M. Montgomery's children's tale.

Addressing hardships of maritime living, displaced class struggles and faith-based separations, Ms. Morgan progresses her story of the lives of outcast English family members and their fellow re-settlers at the Cape (Random). Once ashore on Newfound Land, their survival, conflicts, and cultural shifts make the reader shiver and shudder with the cold, fear, hunger and pain as felt by the characters. Morgan's story is depicted through a tactile understanding of the topography, climate, flora, fauna and cultural history. This not only leads readers through this fictional account of a past settlement in Newfoundland, but sets up how these characters' challenges and beliefs are still reflected in the culture of present day Newfoundland, as shown in the pride, warmth, persistence and humility of the people of "the Rock". A worthy read.

I enjoyed Random Passage. I couldn't put it down. Only when I read it, it was called Cape Random. What goes? I actually started to read Random Passage but soon realized that I had already perused these pages as Cape Random

I truly enjoyed this book. The author has woven the history of Newfound Land in a story rich with authentic and passionate characters. Bernice Morgan has a way of bringing the characters alive, so that I could not put the book down once I started it. This story is a testament to the endurance of human nature, but also to our capacity to love and to marvel at the world around us. I am ordering the sequel, and once I've read it, I am going to look for the videos. I also want to read more books by this author.
Sincerely, Francine Noiseux

On a visit to Newfoundland's Avalon Peninsula, this book's title always surfaced when I quizzed locals on cultural and historical points. It was about a 12-hour read, and I found it very easy to justify putting distractions aside to read this involving book. I felt that having two separate accounts of events, each through the eyes of two of the book's characters, really added to the depth of the story. No wonder why Newfoundlanders are so proud of the heritage that grew from the struggles on "the rock."

This wonderful book contains beautiful pictures of the last Romanovs. I own about 50 books related to Tsar Nicholas II, and this one is my favorite!

This book is too good for words!!!! The pictures are wonderful and the text is just as good. I suggest this book to anyone. It is worth it!!!

If you are the type of Romanov buff that really enjoys seeing a good deal of photos of the family as you read, then this is the book you need to get. This book is awsome, the pages are filled with photographs of the family. Some of the pictures take up the entire page. The photographs range from Nicholas's family, to Alexandra's family, and then to the family they made together as the Tsar and Tsarina of Russia. Some of the photographs are really rare, that have not been seen in other books. You will really appreciate that when you look through this truly well accomplished book.
When you have had your fun looking at all the great photographs thats when you should start to sit down and read the book. The text is so rich and well written. The author goes into great detail in describing the life of this wonderful family. Each major event of their life is carefully laid out into a well researched story. It's an easy read that is not at all boring or misleading. The book is not entirely political, which is a big plus to me. If you just want to educate yourself more on this extrodinary family, don't get a book that is completely focused on Russian politics of the period. This book is the one to buy and trust me it is well worth the money.

This is an astonishing book about the last Imperial Family of Russia. Crisp text backed up with amazing and wonderful array of exclusive, never-before seen photographs from the Russian State Archive. Truly, a book that will change your view on the Romanovs.
Highly recommended to those who build a library on the Romanovs.
Great job, Leppi Publications!!!

This book is THE best pictorial/essay on the last Romanovs. I am a Russian history buff and probably have most, if not all, books on the Romanov family (up to this last Tsar-Nicholas II) and this book is by far the most interesting and fascinating with many photos that have never been published before. This book remains close at hand since I find that I go back to it to either re-read, or use as a reference as I am reading another book. It definately belongs in your library if you find that this time in history is of interest to you.

The novel is full of realistic Southern charm and characters. If you love Southern novels, don't miss out on this one! Shadow of Dreams by Eva Marie Everson and G. W. Francis Chadwick is a well-written, well-developed novel full of foreshadowing. The main character serves as an excellent example of what happens to many young teens glamorized by the big city and running from problems at home. Instead of the prodigal son, the main character, Katie, is the prodigal daughter. I couldn't wait to find out what was going to happen to Katie and her husband, and the bad guys. I loved the way the authors used literature for clues. I also loved the way the small-town Georgia guys protected their own and took care of the big-city guys. These authors do not preach, but they certainly know how to spin a tale that could serve to help others. These authors offer much insight, and a reflective reader will benefit from the experience of having read this novel. I have ordered all three Shadows books from Amazon, and I can't wait to read the other two. A good, reflective reader will find that this book is about many things that connect to life in such a way, it can't help but be realistic. The characters are realistic, not mere shells of characters. The way they talk and the things they say provide that realistic touch to make them come to life. I think this book would make a good movie; in fact, a three-part series.

Eva Marie's series is fabulous. I couldn't wait to find the time to read the next page. I fell in love with Katie and hope there are plans to read more of her. Eva Marie's 3 books in this series is filled with exciting plot twists, suspense, and drew me closer to the Lord, plus making me even more appreciative of my wonderful husband. These books are delightful!

Once more Eva Marie Everson and G.W. Francis Chadwick put together a best seller in this story of Katie and her struggle to keep her faith and continue living life even while not knowing if her husband is dead or alive. In the end, it leaves you waiting anxiously for the next book in the series.
I have actually been given the privilege of reading the first three chapters of Shadows of Light, book 3, and I can honestly say it promises not to disappoint!! You won't want to miss this one!

Everson and Chadwick have once again written a suspense-filled drama in their sequel, Summon the Shadows. Their behind the scenes look at a world unknown to most Christians evoke a predictable variety of emotions: anger, disgust, pity, compassion, hopefulness-while they weave yet another unpredictable fiction plot. The haunting question throughout the book keeps the reader hoping for an answer at the end: "What REALLY happened to Ben, Katie's beloved husband? Is he really dead? Clues say "maybe not," but reality says, "probably so." Will the three call girls ever make it in the "real" world? Can Katie hold out and hold on to the inner strength and faith she has found? You may have to wait until the very end to get any glimmer of an answer to those questions. Which opens the door to yet another sequel......

Couldn't keep this one to myself. I read it and immediately passed it on to a friend. : ) She also loved it. Gritty, real, and powerful.

Sophie feels pretty awful about things. Actually, she's felt pretty awful for three years, ever since her younger brother Erhart died. He was seven and she was twelve. Since then, she has tried hard to keep his memory alive inside of her, specifically thinking of him a couple of times a day so he doesn't fade completely from her mind.

Making things even worse in Sophie's life is the fact that she can't seem to get along with her father, who had an affair shortly before Erhart's death and was thrown out of their house.

Then Sophie lost her best friend, Justin, who wanted to date her and stopped liking her when she refused to be his girlfriend. Now he circulates with a group Sophie refers to as the Wolf Pack, mindless guys who only care about impressing frivolous girls. Sophie feels pretty alone in the world.

The stops feeling so alone when she meets Francis, a guy whose mother died years ago. He seems to understand a little of what she feels about Erhart, and he is the first person in a long time she has enjoyed spending time with. He even respects that she isn't interested in dating anyone. But is she really not interested in dating anyone? Or would she maybe like to date Francis?

I really liked Francis' character and the way he related to and respected Sophie, although I found it a bit unrealistic that he would have stuck around so long when Sophie gave him so little encouragement. I liked that Sophie's family didn't completely break down after her brother died; she and her mother and sister were still pretty much okay. The character of Justin was lousy--it was hard to believe someone would be so insensitive to drop his friendship with a girl so easily when she refused to date him.

This book was interesting--at times. I found the main character quite boring, but Francis seemed complex, and I found his tear tattoo fascinating. This is a rather typical "coming-of-age" story and did not do much to capture my interest. I basically struggled through the story, but I didn't find it unbearable. It was well-written, but simply wasn't attention-grabbing for me. I gave it three stars as it just didn't have what it takes to make a wonderful novel.

This is one of my favorite books. The characters felt so real and were very memorable, especially Francis. I liked the plot and felt satisfaction when it endded. It was an easy read, but was also well written.

"Her brother is gone-but she is still here", says the cover. Sophie's younger brother died of leukemia when he was eight. That was two years ago. Day by day, Sophie finds herself forgetting him. She's scared of letting go of what little memories she has of him; until she meets Francis. Can she let go but still hold on of the memories she has? This was a very good book, very vivid of what Sophie goes through. She's someone that you could easily relate to if someone close to you died. At times though, she sounds very fake and un-caring. She's somewhat of a snob though that judges people by what she's heard about them. Francis teaches her that's not a wise idea and little by little, she finds herself falling in love with him. Yet part of her holds back. Plus, there's her complicated relationship with her father. Her parents are divorced and he was having an affair while her brother was dying. In a way she blames him for his death. Can Sophie give herself permission to be what she wants to be? To grow up?

When I was Older by Garret Freymann-Weyr is one of my favorite books. It is a fictional story about a Girl learning to cope her life. I loved this book, and i would recommend it to any teenage girl. It is a must read.
Sophie is a 13 year old girl growing up in the Upper East Side of Manhattan. Her brother died when she was very young, and She doesnt take it well. She still can't talk about him, or bring it up in a conversation with anyone. In a way, Earheart (her brother) is keeping her from growing up. Her thoughts are still on days when she was younger when she'd play with him before he got sick. Sophie must learn that Highschool changes people, and sometimes you have to accept that change.
I liked this book alot becuase I myself, can relate to how Sophie feels. Her brother is diagnosed with Lukemia and When he dies it breaks her heart. My mother had cancer, so i know how Sophie feels through the book.
Also, Garret Freymann Weyr is an amazing author. He tells this story with the use of Strong Diction, and great dialouge. his knack for writing really shines through. I never once wanted to put this book down, and i read it in 2 days. This book Not only shows the hardships of growing up, but learning how tocope with your problems. I recomend it for everyone.

the entire series is awesome, and not just for kids. i liked the first one and the third one the best. went to see Eoin Colfer at a book signing and he is awesome too. i read all his works. try the Supernaturalist.

This series are a joy to read and pass on to the grandchildren. The storyline keeps ones interest to the very end. When a new book arrives it is a joy to both myself and grandchildren.

The Artemis Fowl series are indeed great, showing a wonderful scheming and wit in order to conclude each adventure. Fowl is certainly a criminal mastermind, but i like the way his character develops thoughout the series, as well as the development of cap. Short.The first 3 books are necessary to enjoy the whole series.

This is an excellent book. I like since it has a good detailed story line but is not so detailed it is 700 pages long. It is also is a more interesting read then Harry Potter,ETC... since he (Artemis) relys on a plan instead of magic. It is also a good book since it makes for intersting series.

This collection is books 1-3. All are action filled and wonderful. Both adults and children love them. I can't wait for the last AF book!

I wasn't sure what to expect when I first started the book. I never liked history and just wanted a good relaxing read. The information in this book has given me a desire to learn more about this time period and what it really was like to live then. It has also given me a thirst to learn more about gifts given by God. What a wonderful book. Other work by this author is what prompted me to pick up this one.

"The Begotten" is an engaging and well researched story of Medieval Italy, set in the time of the two Popes, one in Rome and the other in France, as well as the Inquisition. The story focuses on a small group of Christians exhibiting supernatural gifts of healing, wisdom, knowledge, faith, prophecy, ability to distinguish between spirits, working of miracles and tongues. These Christians, described in a long lost letter of St. Paul's as "The Gifted", have been expected. Their pictures have been painted on a church mural long before they were born.

"The Begotten" is a suspenseful story of the "gifted" against the forces of darkness, embodied by the "Sorcerer" in a time of fear and uncertainty within the Holy Roman Church.

"The Begotten" is highly recommended for those interested in history, church history, suspense, adventure, and friends relating as family. I am looking forward to reading the sequel.

I'm not a historical novel fan but could not put this book down. The underlying message touches each of our hearts even today. Its a message that needs to be repeated and remembered.

A thrilling page-turner without a dull moment in it.

This book actually boosted my faith on more than one ocassion, and the second one is just as great a story. The author certainly did her research so the historical side of this book is right on the mark - but it's the faith shown by the characters that drew me in, led me to read the second book, and I'm now eagerly awaiting the third. How these characters continued, and grew, in their faith even through the most devastating events is very, very encouraging for me. And how each character deals with their particular 'gifts' given to them by God is encouraging and faith-building also.

An awesome story with awesome characters who all have awesome faith!

I stumbled upon this title while shopping at Target, I wasn't at all fimiliar with the title but as I picked it up and read the back cover I knew I had to read this book (and the two that will follow.)The Begotten is the first book in a trilogy of books about the Gifted, a group of early christians in Italy who are found to have divine gifts that were prophesied about in some lost manuscripts, believed to have been early non-cannonized letters from Paul to the church in Corinth. The gifted are a rag tag group of people led By Father Piero a priest who was entrusted with the secret documents many years ago, by others that were aware of these secret manuscripts, and the Duchess Diaro who comes in contact with the Father as she recovers from a broken heart in his convent.
our two key figueres are joined by knights and children that all share in the divine gifts.

As the group grows in numbers and strength they are being watched and chased by the Church, who does'nt want this secret exposed, ala The Divinci Code... and the Evil Sorcerer who is a man versed in the black arts and could be a demon,who wants the gifteds power to be combined with his.
This book is a good read, the charecters are well developed and the plots and subplots are thick and suspensful if at times a bit too drawn out and slow to develop which is the reason for the 4 starts and not 5.
This book is a wonderful presentation of the power of God and the protective armour we all have in faith in Jesus Christ, Jesus said that we will be persecuted, we will be challenged and we will have struggle, yet to take up our cross and arm ourselves with his armour and we shall overcome, just as the gifted do throught this story. If you are a fan of early church stories or a fan of the Divinci code than this series is for you.

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!

Bored to death after reading many other so called vampire books out there, I researched on-line for the next vampire thrill. I stumbled upon a website and Desires Unleashed (1st book) was mentioned on the blogs. Caught my curiosity and purchased it. Fell in love with it regardless of the misspellings. It's lustful (not in a girly/Fabio way) it's sinful, and it's so erotic. All in a vampire-lish way. It's animalistic, it's raw. I even purchased another one for a friend. DN Simmons has a cult following now these days and I am one of them. Bought the second book, The Guilty Innocent, and I am presently reading it for the second time. I am totally hooked. I want more. These books are addictive. Can't wait for Royal Flush!!!!

Great book! Better editing than the first book, so that was good. Awesome storyline! Sergio, who is my favorite character kicked butt in this book! D.N.'s writing style is improving with each book it seems and I'm really enjoying this series.

I'd totally recommend reading the KOTDC.

I have 3 of the books in this series, and I found it refreshing compared to some have I've read.

The books are fast paced, the plot(yes there is a plot) moves smoothly.

The descriptions of Chicago takes me back to when I lived there, I can see the places she describes, and only an exceptional writer can do that.

Yes, the supernaturals are beautiful, what supernaturals in what series are not. There are sex scenes in the books, what supernatural novel being written now does not, yet the sex is believable, well writtten and there is no "F**ck me while I'm tight" being screamed at every encounter, and sex is not the energizer bunny powering up everyone within a 10 mile radius. Yes some of the characters are homosexual, and no I do not remember reading that all of them were submissive, they are well written characters. Characters who some can relate to, characters that although are supernatural have problems of life and love and resolve them in the way you woule expect supernaturals to do so.


Yes, there are typos, but once informed of this, Ms. Simmons has promised to correct them in the next release of these books. I applaud and commend her, she is a self-published author, she did not have proofreaders, editors, a husband or reading group to help her along.

I'd gladly pay 25 bucks for her next novel.

There have been authors and then there have been authors.
As a love leter to D.N.Simmons, first let me say, "Do Your Thang!"
The Guilty Innocent, gave me the best ride of my book reading life, I love that although Natasha is the one telling the story, that Natasha is not the story.
I love that the vampires aren't campy or have fallen head over heels for her simply because Natasha is the one telling the story.
I love that there are other strong women in this series, who aren't a threat to her and if they are she says it and so be it.
I could pull a recap of what another reveiewer said and tell you the story, but I have a better idea for you, buy the book, it's worth the price.

This book has me laughing from cover to cover, but I loved the ACTION! I mean there was bullets flying, people dying, it was awesome. And the ending of this book just blew me away, one of the sexiest scenes I've EVER read in this type of novel and done so well.

I like that D.N. isn't vulgar about her sex scenes and each character, you can't help but respect because they're written so well. I love D.N.'s supernaturals, unlike many other books, I like that they have a loyalty to each other that really stands out and they don't angst, whine and cry about everything. They do what's gotta be done and kick butt in the process. D.N.'s a great writer and I can see that she's improving her writing style in this book because it really shows. I can't wait for the third book, it can't get to me fast enough. The forum/website said it's coming in August and that's almost too far away.

Avery James is left in the basement of foundling home by her young and frightened mother. Through many twists and turns of fate Avery slowly discovers who her mother is and more importantly, who Avery is herself. This novel is jam packed with a diverse assortment of vivid and fascinating characters. As an added bonus, you will be exposed to the culinary, cultural and artistic flavors of New Mexico, the "Land of Enchantment".

Anyone who has ever thirsted to learn more about themselves, what they wanted and where they were going, will find something to identify with in this book.

I did enjoy it, but thinking about it later I'm not sure why. Judith Hendricks is such a comfortable writer I find myself.... just reading ...... it is comfortable reading her books. I missed the recipes though. I loved Bread Alone and will continue buying her books hoping for another Bread Alone

This is the first of Hendricks' books that I have read. I enjoyed the story line. Some of her descriptions made me read them twice as they were a little over the top. For instance: " Friday night there's a waxing moon, and when I first see it rising up over the hills to hang like a silver apostrophe in the pale blue twilight, I know right away what I have to do." This is a relaxing book to read and I may try another of her books. I am in a book club and this was not on the list. Many of our books are more difficult reads and the subjects depressing. If you want an enjoyable and light read I would recommend this.

Great book I waited till I had the time to read it in a weeks time . Her books are hard to put down. I find myself reading at 1:00 a.m.

Not many writers can weave so much emotion into their passages. But Judith Hendricks does this very well. She has combined real, likeable characters, a story packed with emotion, complicated relationships, and incredibly strong, inspiring female characters. The thing that makes this book, and this author, stand out even more is that Judith Hendricks knows the power and magic of female relationships. And she is a genius at portraying these things in words. I really felt like I understood Avery James in ISABEL'S DAUGHTER, I cried for her. But even better, I loved this story of healing and perseverence and the strength that a woman gathers from within herself and from the women in her life.