Saint The Books

Festive Ukrainian Cooking has easy to follow recipes. While all of our grandmothers had their own variations, this is a good starting point to get back to our beginnings.

If you enjoy Ukrainian food, this is the book to get. Most repipes use easy-to-get ingridients. The meals pleased many a Ukrainian homesick for native food.

Looking for a modern version of your grandmother's ethnic meals? This one will help you carry on the tradition of the meals she once made for you. A definite must have.

For any Ukrainian food/holiday tradition enthusiast tired of struggling through encoded recipes from "babtsia," this is the book for you!!! It provides simple recipes and introductions to the mysterious art of Ukrainian cooking -- "borshcht kvas," "pravdyviy hryby," et. al. -- as well as modern versions of the old traditions. Makes a traditional Ukrainian Christmas a reality.

Used to drive me crazy when my mother cooked Ukrainian foods and never had a recipe. Well, with this book all that has changed. I use it for those recipes where "a little of this and a little of that and then you mix it together" mean little to me. Also has excellent explanations of the different holidays and foods appropriate for the holiday.

Wayne Meeks, professor of Biblical studies at Yale, looks at the world of the first century Christian church in this book, 'The First Urban Christians'. He has a follow-up volume, 'The Origin of Christian Morality', that progresses into the world of the second century Christian church. Together these volumes give a rare insight into the earliest development of the church -- as so many denominations take as their authority the actions, decisions, and conventions of this time (as they understand them), a look at the formative years of Christianity (and later Christendom) is valuable indeed.

This book looks at social description of early Christianity, bringing in history, politics, sociology and philosophy in various degrees. Meeks is looking for the 'ordinary Christian' in the early church, something he claims we do not often find in the scriptures or other writings of the time. This requires that we know as much as possible about the general cultural setting in which early Christians found themselves, as their writings and practices handed down to us constitute a response, if not directly then at least indirectly, to their times.

Despite the pastoral setting of many of the gospel stories and parables, Christianity was largely an urban phenomenon in its earliest days (as would be true of most any sect or cult that would grow in early times -- it would take root in and transfer by movement between cities; indeed, Antioch, one of the major cities of the time, was where the term Christian was first coined). Meeks looks at the issues of city growth, from village to city to empire (it is no mistake that the Roman Empire derived its name from a city). Urban Judaism had unique traits that are examined here as influential in early Christianity. Meeks also explores different issues such as the role of women in urban society, mobility issues and the kinds of interconnections people in cities would make, intra-urban and inter-urban.

After this examination, Meeks continues to look at specifically church-related issues in urban, Pauline Christianity. These include the various rituals such as baptism and eucharist, governance and hierarchy issues in the early church (very different from later, imperial Christianity), and patterns of belief -- remember, this is a time when there was not only no set canon of scripture, but no creeds formulated yet, either. Meeks also explores briefly the unknown and controverted rituals -- how did the early Christians marry (or remarry)? How did they bury and mourn their dead (for we know it was of concern to many early Christians that people were dying prior to the return of Christ)?

Meeks provides ample footnoting citations, a generous bibliography of secondary sources (35 pages of this!), and indexes of biblical references, modern authors, and subjects. This is an excellent text for study and reference, and gives good insights into a world we take for granted often that we understand (due to our familiarity with the New Testament scriptures), yet really is foreign in time and space.

Biblical scholar Wayne Meeks wrote the first edition of THE FIRST URBAN CHRISTIANS in the mid 1980's. He collected not only scriptural information, but also historical and sociological information to reconstruct the world of the earliest Christians. At the time it was considered to be groundbreaking research. Today this work is considered by many to the standard bearer of sociological studies concerning first century Christians.

Meeks studies the earliest Christian communities established by St. Paul. Meeks acknowledges that in the minds of most people, the first Christians were poorer peasant and agrarian people, but the reality is probably different. While the gospel may have been first preached in such settings, the faith started in urban areas and spread first from one city to another, then to the countryside. While Meeks does mention many of the early Christian leaders in his work, his primary focus is on the writings of St. Paul and the day to day life behind these writings, since historically these writings are the earliest Christian sources.

Topics in the book include the urban environment of Pauline Christianity, social life of the early Christian community, the formations of churches, conflicts, rituals, and how belief shaped the lives of the early Christians. The book also has an index to help with information on specific subjects and a scriptural reference index for people who need to use the book for a quick reference for study or preparation of preaching.

Meeks has a scholar's attention to detail and provides a great deal of information in this work. He also has the reader in mind. Knowing that the work will be read both by scholars, students, and those interested in a deeper knowledge of scripture, the work is informative and readable.

While the information in the book is no longer new, it is still current. Students and those wishing further study will find Meeks' copious notes as well as his bibliography helpful for further study.

I wouldn't write a sermon without it! Great insight to the world and social condition of the early Church. I find that it helps bring the then and there to the hear and now.

Meeks takes a look at the first Christians from a perspective rarely found in typical Christian Bible dictionaries, encyclopedias, and commentaries. The strength of this work lies in the fact that Meeks is specifically unveiling the social customs and mores of the first century. Especially helpful are his discussions on the living and working conditions of the first Christians.

Since we are nearly 2000 years removed from the social context on the early church, a book such as this helps us to see what we have been missing.

Very up-to-date information, thoroughly discussed and analyzed. The book is laid out by subject, so it's easy to go back and find information. It is basically a complete description of the Roman World of Paul's time, right down to the tiniest detail that we have available. The only downside is the sheer density of it. But if you can muck your way through it, this book is simply groundbreaking in its analysis of the world that Christianity was born into.

This is an excellent and entertaining book but upon re-reading after a space of several months, I am puzzled by the introduction that states "More importantly, the Empress should be remembered for having a higher fatality of passengers (840) in one calamity than either Titanic (832) or Lusitania (791)". At least one other source (Wikipedia) indicates that the Empress of Ireland claimed 1,012 lives, the Titanic 1,517 and the Lusitania 1,198. Perhaps someone else can explain whether I am missing something here. Do the words "in one calamity" have a special meaning that I am overlooking?

This book covers the subject well. The ship and the accident are covered in detail and it has some great photos as well as some blueprints.

It doesn't matter how you view history...this is one of the greatest books written on a little known disaster. I read it and was completely overwhelmed by the well-written text. The depth of the story came alive to me. I could picture myself being among those trying to survive the wreck. I would recommend this to anyone who has an interest in great liners and survivor stories.

THE LOSS OF THE EMPRESS OF IRELAND HAS ALWAYS BEEN OVERLOOKED. IT WAS NEVER THE MOST FASHIONABLE SHIP, BUT IT WAS A FASHIONABLE SHIP. IT DID NOT CARRY " THE " ELITE, BUT IT CARRIED SOME ELITE. THE HORROR OF THE SINKING CAN ONCE AGAIN BE SEEN THROUGH THE PASSENGERS EYES. AN ABSOLUTE MUST FOR SHIPWRECK LOVERS.

Mr. Zeni has somehow reached into the murky depths of the St. Lawrence River and retrieved the details of the sinking of the Empress of Ireland. Bringing out many small details that were never mentioned in earlier works, David Zeni does so with a style that keeps one reading on page after page. A truly delightful book to read, on a subject seldom written about. If you collect works on shipwrecks or great ocean liners, this is a must for your collection.

This book is good for anyone who is in a relationship and trying to decide if the person they are with is someone they want to get serious with. But its also good for someone not in an relationship who wants to learn what they should be looking for in a potential mate. The book delves into the real purpose of dating and why its important and how good dating leads to good marriage. This especially important to us LDS people who believe that marriage is eternal so the decision is even more important. Its obvious to me that Brother McIntosh has spent many years working with young single adults and the problems of dating and marriage. His advice is wisdom everyone should have.

I enjoyed this book and have added it to my collection. I would also recommend, "300 Questions Every LDS Couple Should Ask Before Marriage" and all of Dr. Laura Schlessinger's books!

This is the most practical guide I have read on the subject of courtship for LDS young people. It explodes many myths and lays the groundwork for reasoned decision-making. Most of all, it keeps Christ in the mix and proposes a marriage that is bound to be stable over the years.

I think all LDS youth should read this book before and during the courtship process. I gave a copy to my daughter at BYU she read it and passed it on to several friends. Several people have commented to her on how it helped them break off relationships that needed to be and helped them through the healing process afterwards. The Author does a good job of organizing and presenting the information in a non preachy manner while emphasising the importance of becoming the type of person you would want to fall in love with.

This book was a great help to me when I was going through the process of deciding whether to marry my boyfriend or not. It helped me to define what love really is and how much you need of it to marry. It covers everything from before courtship to engagement. The engagement questions asked are great. They make a realistic discussion of married life very objective. They are wonderful discussion starters for engaged couples to talk about kids, finances, household duties, etc. I highly recommend this book and everyone that I have told to read it have liked it too.

"I Believe In Love" . . . reading the writings and words and thoughts of Saint Therese herself is one of the most spiritually transforming experiences anyone can have . . . after reading her and letting her speak to our hearts and souls, a book like this one offered as a "life retreat and guide" by Pere Jean du Coeur de Jeses D'Elbee helps us to allow her "little way" to find spiritual resonance in our lives. No one will actually "say it better" than did Saint Therese herself, but meditation on her understanding of God and herself . . . of God and "us" . . . and how that relationship might be lived, can open our minds to see OUR OWN LIVES from her perspective and vantage point.

Saint Therese discovered after a longing search her "vocation" - "to be love in the heart of the Church". So she believed in Love . . . God is love . . . and Therese would become also "love in the heart of the Church" . . . so she learned to believe in both God and herself -- or more appropriately to believe in herself abandoned to God . . . abandoned to love . . . abandoned to TRUST in that love. . . and so to become changed and transformed herself by that love into that love. (She made the leap of faith to abandon her doubts and entrust them to the confidence that is trust in "love" -- trust in love.

This small volume presents to us Saint Therese's spiritual learned lessons so that we can ourselves benefit from them in the present contect of our lives, wherever we happen to find ourselves, whatever our situation, whatever our condition.

"Love in the heart of the Church" is what The Little Flower wanted to become . . . and this author places her "Little Way" right there: in the heart of the Church . . . in the heart of the Gospel . . . and allows her to have her place in our own hearts as well.

I Beleive in Love is a wonderful find for the soul aspiring to reach heaven. It explains things about certain struggles in the spiritual life that is seldom found except in good spiritual direction. Abandonment, Detachment and complete Trust are the essence of union with His will. Very uplifting and challenging, yet extremely simple and so full love! It is more than worth the price and trouble to find it.

One of the previous Amazon reviewers of this book wrote the following:

"And I may add that for the anxious or depressed- this book is a sure remedy."

That is absolutely correct, for the following reason: Anxiety and depression are actually maladies of the heart with SPIRITUAL origins, not "diseases" of the emotions, or "chemical imbalances," as secular psychology and psychiatry would falsely have one believe. These impoverished worldy outlooks cannot diagnose the origins of these maladies accurately, nor can they offer a cure. Quite the contrary, they pose serious obstacles to realizing the only true cure, which consists in the complete abandonment of oneself to the love of Christ, as revealed on the Cross.

Since the cause of these maladies is ultimately spiritual in nature, so too must be the cure, and I BELIEVE IN LOVE is a very good articulation of what this cure involves. The cure essentially consists in the unreserved abandonment of oneself, and of all one's earthly hopes, to God. It is important here to be clear as to what this means: It is NOT the case that one is called to suppress these eartly hopes unnaturally, or to live under the false pretense that these eartly hopes do not really exist. Rather, the book insists that one make them all conditional - EVERY LAST ONE OF THEM, including both the deepest longings of the heart for earthly goods, as well as the most basic physical needs of earthly life. One must be fully willing to make the realization of ALL of them entirey subject to the Loving Providence of God.

This attitude goes hand in hand with a view of suffering and death that is bereft of fear, and that regards both merely as the passageway to eternal happiness in the presence of God. This notion, while profoundly true, is something very radical and alien in today's cultural milieu, which is fundamentally oriented towards avoiding the subject of death entirely, and towards encouraging people to distract themselves from their suffering through the indulgence in and consumption of needless and empty material frivolities.

In view of these considerations, those who aspire to embrace the outlook articulated in this book must be aware that it takes a great deal of courage to do so. There are many elements of what the book counsels that would be met with antagonism and hostility by the false paradigms of secular psychology and psychiatry, and would be seen by them as "masochistic," "psycho-pathological," and the like. Since this type of erroneous thinking pervades our culture to the point of being almost as ubiquitous as the air we breathe, even in many ostensibly Christian settings, these types of false accusations against the true Christian Way that is articulated in this book must be aggressively resisted. As I say, carrying this out takes a considerable amount of courage, especially when one is in a weakened condition due to the very types of anxiety and depression that secular psychology and psychiatry falsely claim to diagnose accurately.

This book helped me to take my spiritual life to a whole new level. It allowed me to leave behind all feelings of guilt or inadequacy, and enter into a relationship with God that helped me to attain true joy.

I can now add a third book to my list of all time favorites for their profound influence on my life. "I Believe in Love" ranks right up there with The Bible and Fulton Sheen's "Life of Christ". What I have been taught for nearly 5 decades of my life has finally become real in my heart and soul. In this Jubilee Year with its emphasis on the Eucharist, the chapter on that topic can stand alone and is worth the price of the book in itself. And I may add that for the anxious or depressed- this book is a sure remedy.

I highly recommend this book for everyone that has or is dealing with Divorce. The advice in this book is right on. And it gives comfort that life can start again and be better.

Being a mormon (LDS) and being divorced is like being invisible or a leper, which is just as Jennifer described! She spoke to me in a language I could understand because she's divorced also!
It's a funny, easy to read book, full of information about everything from the divorce process to starting a new relationship, internet dating, traps of relationships and even temple sealing clearances. I recommend this book to everyone in our position, no matter what the situation, whether divorced 10 years or in the circumstances now. Jennifer captured everything we need to know about healing and living full lives as those who are still considered "invisible" by church culture.

Outside of the scriptures I cannot recall a book that has impacted my life so much. Being recently divorced I cannot begin to tell you how important are the topics and advice. The book so enthralled me that I could not put it down until I finished it. I highlighted so many pages as areas for return to review again that I ran out of 3 x 5 cards that I was using as bookmarks. Thank you Jennifer James for writing this book.

I have read this book twice, and will re-read it many times before my divorce is final. I found the book to be beautifully written and helpful in the following ways:

Jennifer hit the "target" with great precision on every topic she addressed; her knowledge of the pain of divorce and the joy of "relationship" rings true.

The author enhanced her opinions with scriptural references that were strongly correlated with the topics; she avoided gross generalizations of the Gospel.

She wrote with a "voice" that is both truthful and powerful because of the beauty and integrity of her prose; she really knows how to write.

Jennifer has shared a tremendous gift with her readers. The depth and breadth of wisdom in what she writes hints at the intense pain she must have suffered to acquire it. Thanks for sharing.

I've searched for years for a book that would put into words exactly how I felt about being a Mormon and having to go through the divorce process and heal. In our Church there are NO books or resources that don't sterilize or sugar-coat the experience. This book is wonderful, factual, full of great advice and examples of healing, developing new relationships, internet dating, children's issues, staying active and cultivating a positive attitude in a world of bitterness. Buy this book!! It literally described what I have gone through and has given me hope in a future relationship if I just work on myself! GREAT honest and factual information.

JPII was a man that knew what was going on. His mind pierces through much of the nowadays rubbish that soils our world. In the name of Faith and Reason, the late pope's work comes forth like lightning from heaven.

This is a new and expanded version of the original volume published by in 1892 under the title "Fairy and Folk Tales of the Irish Peasantry." It was subsequently re-titled, "Irish Fairy and Folk Tales," and has seen several editions from different publishers.
This edition, with an illuminating forward by Paul Muldoon, also has other additions that help the reader penetrate the sometimes dense and archaic language. If I had to choose between the original edition and this one, I would definitely choose this one. The main body of the book is identical to the original.
Both Yeats and Lady Gregory were especially concerned that the best of the tales from the Irish countryside be preserved before their main purveyors, the Shenaches (storytellers) vanished. Those collected here are a varied lot, and not all of them will appeal to every reader. That, however, does not affect their value at all, for here a way of life is preserved and we can look through a small window into the beliefs and habits of the Irish people in the days when the "Fairy Faith" was still common amongst them. It is probably best not to read the collection straight through, but rather peruse it, selecting from it that which most appeals.
Yeats's singular contribution is the dividing the denizens of the Irish Enchanted Countryside into categories: The Trooping Fairy, The Solitary Fairy, the Sociable Fairy, etc, together with Ghosts, Witches, Giants and the like. Within each "type" there are essays, songs, poems, hearsay, histories ... in short, something to appeal to every taste, as long as that taste has a goodly sampling of fancy about it.
These fairies are not the gossamer winged, luminous beings of Victorian paintings. These fairies are as likely to curse as to bless and it does not benefit the unwary or skeptical to offend them. Here are pookas, leprechauns, far darrig, Ban-Shees, and lanawn-shees.
These creatures were ever present to the Irish peasantry, and were forgotten with the industrialization of modern times. Fortunately, thanks to the efforts of Yeats and others like him, much of this world was preserved for us.
Some of the stories and poems retain their Irish intonation and syntax and may be difficult for some to follow, but patience will be rewarded; One can almost "hear" the storyteller and the bard.
This is a volume well worth going back to again and again.

In this delightful volume, first published in 1892, William Butler Yeats has collected all manner of Irish folklore (mostly short stories, with a few poems) from a wide variety sources. He has divided the works into categories as follows: the "Trooping Fairies" (fairies, changelings, and the "merrow" or mermaids); the "Solitary Fairies" (the lepracaun, the pooka - an animal spirit, and the banshee); "Ghosts"; "Witches & Fairy Doctors"; "T'yeer-na-n-Oge" or "Tir-na-n-Og" (a legendary island said to appear and disappear); "Saints & Priests"; "The Devil"; "Giants"; and "Kings / Queens / Princesses / Earls / Robbers." Yeats introduces each section with background information on the creature the stories in that category will concern. He also includes numerous footnotes of interest, making this book a valuable resource for anyone seeking to learn about the tradition of Irish folklore.

While I have given this anthology a five-star rating based on it's value as a source of information on Irish mythology, it would probably be worth only four stars for entertainment value alone. Some of the stories are very short and/or don't have much of a point, and are less interesting. These tend to serve more as testimony to the nature of a particular mythical being rather than being an actual story with a plot and message for the reader. Nevertheless, the book as a whole offers a very comprehensive look at just what defines Irish folk culture. The stories that do have a point sometimes take the form of "how things came to be this way" tales, or provide a moral lesson, etc. Many of the stories are rather dark, as that tends to be the nature of lore from this region, but there are also some lighthearted and cheerful pieces.

Despite the book having been compiled more than one hundred years ago, most of the stories are quite easy to read. Yeats makes things even more simple for the reader by making footnotes where old Irish words or phrases are used, giving us their meaning. However, there are a few stories that have been left in a more archaic form, which is distracting and a bit harder to decipher. Take, for example, the following excerpt:

". . . the minit he puts his knife into the fish, there was a murtherin' screech, that you'd the life id lave you if you hurd it, and away jumps the throut out av the fryin'-pan into the middle o' the flure; and an the spot where it fell, up riz a lovely lady - the beautifullest crathur that eyes ever seen, dressed in white, and a band o' goold in her hair, and a sthrame o' blood runnin' down her arm" (pg. 46).

I should probably make note of the fact, for those whom it might interest, that although the title page says the book is "profusely illustrated," there are actually only a few pictures. I believe only six of the over seventy stories are illustrated, and these with simple (but nice), old-fashioned line drawings in black and white. However this is not really a criticism as I view it, since I like the book for its literary content and wouldn't really care if it had no pictures at all.

One of the things I enjoy most about literature is finding connections with other works I've read, and "Irish Fairy & Folk Tales" does not disappoint in this regard. Many of the pieces are derivations of other, more common fairy tales. For instance, "Smallhead and the King's Sons" (Ghosts / pg. 194) incorporates some elements from both "Cinderella" and "Hansel and Gretel," while "The Giant's Stairs" (Giants / pg. 355) has some similarities to the story of "Jack and the Beanstalk." There are more connections like this. On the whole I found this book to be very enjoyable, and also a valuable read from a literary / academic standpoint. I'd certainly recommend it to anyone interesting in the history of Irish culture, the study of fairy tales and folklore, or both.

This absolutely charming collection of stories truly represents the best of "fairy" tales in which the fairy folk feature prominantly as well as a number of other folk beasties. WB Yeats has managed to capture all of the humor, fright, and love involved in the fairy world and it is a joy to follow him around in a world he seems to know so well.

Yeats has long been one of my favorite poets; however, I did not expect his re-telling of Irish Fairy and Folk Tales to be up to his poetry standard. With that said, let me say he does an excellent job re-telling these old stories and if you have any interest whatsoever in fairy tales or Irish Mythology, read this book. "The Trooping Fairies" and "Witches, Fairy Doctors" were 2 of my favorite chapters but overall the whole book is a delight to read. It's an easy read, some stories are funny, some are scary, but most are just entertaining. Also there are some poems mixed in with the stories which add to the story-telling. I thoroughly enjoyed this book.

If you are looking for a reasonably thorough explanation and defense of imputation (of Christ's righteousness), you can't do much better than Vickers. If Piper's book left you wanting a more detail about the issues and scriptures in question, this book is just the thing you need. Very readable, too!

Perhaps you have heard the word justification defined this way: justification is God's treating me just as if I had never sinned. But is this true? Does justification merely equal forgiveness of sins--as amazing as that is--or is there something more? Do we need an external righteousness that is not our own?

These are questions of eternal significance. In Jesus' Blood and Righteousness: Paul's Theology of Imputation, Brian Vickers argues that the question of whether Scripture teaches the imputation of Christ's righteousness to the believer is not a mere academic debate but a matter that concerns the heart of the gospel and salvation (p. 15). Vickers states his argument on page 18: "The contention of this book is that the imputation of Christ's righteousness is a legitimate and necessary synthesis of Paul's teaching." He has produced a persuasive and rewarding book defending this Scriptural doctrine.

Vickers desires to avoid the twin extremes of seeing too much in a particular text by importing ideas into it (eisegesis) and seeing too little in the text by failing to see the big picture (ignoring the interpretation of Scripture by Scripture). As a corollary goal, he hopes to show that "Protestant theology, particularly the Reformed tradition, has not been dominated only by systematicians who cared little for exegesis" (p. 18, footnote 4).

Vickers states that the book does not thoroughly examine all of the concepts related to imputation. Topics such as righteousness and union with Christ are not given an exhaustive treatment but are dealt with in light of their implications for imputation. He also informs readers that the book overlooks much important historical material to focus on the matters of exegesis related to imputation. Finally, this book does not contain a section devoted to a study of the New Perspective on Paul, although Vickers gives extensive bibliographical listings and interacts with proponents of New Perspective views in various sections as these ideas relate to imputation.

To give context and frame to the discussion, chapter one sketches the history of the doctrine of imputation, beginning with the Reformation and continuing to the present. The chapters that follow are an examination of key texts relevant to imputation and contain rigorous exegesis, technical language, and copious footnotes. Vickers concludes with a synthesis of Paul's teaching and a final chapter on the importance of the doctrine of imputation. Each chapter closes with a helpful summary.

Vickers demonstrates that the doctrine of imputation was not fully developed by the Reformers but was refined by their followers in writings and church creeds. He argues that imputation, though often associated with covenant theology, is not restricted to a covenantal framework (p. 34, footnote 36). He shows that modern theologians can be found across the spectrum, including those who embrace traditional views and those who deny imputation but finds that the traditional view is a neglected doctrine in modern times (p. 44). Vickers notes that "the inductive and descriptive nature of biblical theology" can provide "a guard against unfounded deductions" from particular texts, but it can also pose a danger by preventing any kind of synthesis of various texts (p. 69). He argues for the legitimacy of systematic theology, particularly in regard to imputation.

Chapter two focuses on Paul's quotation of Genesis 15:6: "Abraham believed in God and it was reckoned to him for righteousness" (Rom. 4:3, English Standard Version). Vickers shows that Paul's understanding of Abraham is at odds with Jewish tradition that sees Abraham's works as the ground of his justification. By studying the context of Romans, Vickers concludes that Abraham is ungodly, and he receives imputed righteousness through faith apart from works. Vickers sums up his conclusion on imputation in Romans 4:

Romans 4:1-8 is about the appropriation of righteousness, and that righteousness, as a status declared by God, is most clearly linked in this text with the non-imputation of sin, i.e., forgiveness. This status is brought about by the reckoning of faith as righteousness. Faith is not itself the righteousness, but as is made clear in the context, faith is the instrument that unites the believer to the object of faith. The object is thus the source of the righteousness that is reckoned to the believer (p. 111).

Chapter three discusses Romans 5:19 ("For as by the one man's disobedience the many were made sinners, so by the one man's obedience the many will be made righteous," ESV), as well as its immediate context of 5:12-21 and other sections of Romans. Adam and Christ, as representatives of the human race, determine by their actions the status of those they represent. Vickers concludes that this passage presents the basis for the counting of the believer as righteous in Romans 4. He writes:

The righteous status, made possible by Christ's obedience, is applied to the believer when he puts his faith in God. Christ's obedience "counts" for the status that is secured at the cross, and appropriated by faith, through which comes the declaration of the actual status, "righteous" (p. 157).

Second Corinthians 5:21 ("For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God," ESV) is the focus of chapter four. Vickers argues that Paul draws heavily on the "Servant Songs" in Isaiah (such as chapter 53), which prophesy of Christ's sufferings while placing them in a sacrificial context. This shapes the meaning of the phrase "made sin." Furthermore, he says:

From first to last this is an act of God, who made Christ a sacrifice for sin by causing the sins of others to be counted to him. The twin statements, "a new creation" and "become the righteousness of God," both centered in the phrase "in Christ" and dependent on his representative death, indicate that just as sin was reckoned to Christ, so too is Christ's sacrificial death counted for righteousness to those "in him." God counts them as righteous because they have Christ's righteousness, they have Christ himself, and he has them (p. 190).

In chapter five, Vickers offers a synthesis of imputation taken from the texts examined in chapters two, three, and four. His position is strengthened by looking at the relation of other texts to imputation: 1 Corinthians 1:30, Philippians 3:9, and Romans 9:30-10:4. He finds that Paul teaches that Christ's righteousness is imputed to believers, His obedience having counted for those united to Him by faith. God has acted "through Christ on behalf of sinners, who though undeserving are forgiven and declared righteous as a free gift from God on the basis of Christ's substitutionary death" (p. 232).

Vickers concludes that the imputation of Christ's righteousness is a doctrine derived from a biblical-theological study of Paul's writings and, therefore, is the teaching of the Scriptures.

Jesus' Blood and Righteousness will challenge many readers, particularly those not acquainted with Hebrew and Greek words and grammar. The book is highly technical in some places, and the footnotes may become wearisome. However, Vickers has done his homework. He has produced an in-depth biblical-theological study that is well worth the effort to mine its gold. Educated readers, particularly pastors and seminarians, should obtain this book and study it.

Jesus' Blood and Righteousness effectively bridges the unnecessary gap many try to create between biblical and systematic theology, revealing the need for both and the legitimacy of a synthesis of the various pieces of the puzzle, based on proper exegesis. Vickers admits that there is no single text that explicitly states that Christ's righteousness is imputed to the believer, but, with thorough exegesis, consideration of objections, and interaction with other scholars, he convincingly demonstrates that the doctrine of imputation is nonetheless a scriptural teaching that Christians cannot afford to discard.

In the end, Vickers accomplishes his goal to show the legitimacy of imputation as a synthesis of Paul's teaching, demonstrating that good systematic theology is based on proper exegesis. The book has reinforced for me the need to study the Bible carefully and to interpret Scripture with Scripture, so I neither read too much into a text nor miss the forest for the trees. It has also spurred renewed gratitude to God for the gift of Christ's righteousness imputed to us through faith that unites us to Him. What grace that God counts Christ's obedience as ours! What good news we have to share! Truly, as Edward Mote penned, our "hope is built on nothing less than Jesus' blood and righteousness."

Towards the end of his book, Brian Vickers writes, "The present work relies on a mixture of exegesis and synthesis to argue for imputation. Hopefully this synthesis is based on exegesis, because the goal has never been to argue for imputation on purely `theological' or traditional grounds, though the question derives from traditional Protestant, particularly Lutheran and Reformed, categories" (p. 225). After coming to the end of this densely written tome, one agrees heartily with Vickers that his work blends exegesis and theological synthesis to defend more than sufficiently the traditional doctrine of the imputation of Christ's righteousness to the believer in justification. Though not exactly traditional, i.e., lining up at every point with the classic Reformed model of imputation, Vickers' conclusions about this crucial doctrine is thoroughly biblical, grounded in a deep study of the Hebrew and especially Greek of the pertinent texts, and Christ-honoring to say the least.

Vickers' book is divided into five main sections, and a conclusion. He begins aptly by tracing the "loose trajectories" of the discourse on imputation "through theological traditions." He begins with Luther and traces the arc of discussion to 20th century German liberal theology, the New Perspective on Paul, and those who are solidly Reformed in their soteriology but for various reasons do not hold explicitly to the doctrine of the imputation, to the believer, of Christ's righteousness in perfectly obeying the Law. In fact, one criticism against this book would be the lack of space devoted to the idea of Christ's perfect obedience counting for the believer.

Aside from that minor criticism, the book more than ably wades its way through the deep waters of rich "justification texts," namely three: Rom 4:3-8, Rom 5:12-21, and 2 Cor 5:21. He begins with Abraham and the reckoning of righteousness. His main points here are (1) that "faith is not itself the righteousness" but rather the instrument that "unites the believer to the object of faith," and that object is the only source of righteousness (p. 111), and (2) forgiveness is one aspect of Paul's doctrine of justification, not synonymous with it. This is a point that he emphasizes as he seeks to unfold the comprehensive nature of the biblical doctrine of justification. In the section on the foundation of righteousness, he concludes that "the ground for the status `righteous' had to be attained before it could be applied" (p. 157). Easily the longest chapter in the book, it goes into great detail on Rom 5:12-21, dissecting the Adam-Christ complex and confirming the word for "being made" in the Greek refers to "status, not personal actions (p. 156). This status is conferred upon a believer because of the representational nature of Christ for all those who are one with Him.

The provision and imputation of righteousness make up the final two chapters. In the former, he examines the OT background of the phrase "made to be sin" in 2 Cor 5:21. He concludes that it refers to a sacrifice for sin because of its relation to the language and concepts concerning sacrifices in the OT (pointing to the LXX translations of Lev 4:3 and 5:6 and how hamartiacan be used for both "sin" and "sin offering"), the greater context of reconciliation (again Leviticus cited as support for the concept of reconciliation in sacrificial contexts), and the context of 2 Cor 5:21 (which focuses on the vicarious nature of Christ's death--"one died for all," v. 14, and "not reckoning their sins to them," v. 19, and the perfection of His sacrifice--"who knew no sin," v. 21). He also tackles the debate over the phrase "the righteousness of God." While examining and overturning various exegetical options, Vickers deals at length with the view that this concept refers to the covenant faithfulness of God. He concludes, "It is more accurate to say that God's covenant faithfulness is an expression of this righteousness, or that it manifests his righteousness, rather than being his righteousness" (p. 182). He also states, "The forensic element of 2 Corinthians 5:21 argues forcefully against the covenant faithfulness view" (ibid). In the final chapter, the author examines, in synthetic fashion, the common threads in the three major imputation texts he has already studied. Upon concluding this examination, he takes up the discussion on the "active" and "passive" obedience of Christ. He states that all obedience contains both elements, and that Christ's obedience was passive in that He voluntarily accepted God's wrath against sin and active in that He willingly bore the just penalty for sin (p. 197). All this to say that the obedience of Christ to God on the Father, supremely demonstrated (or culminating) in His death on the cross includes both "the provision for the forgiveness of sins and a positive standing before God" on the basis of the Lord's perfect obedience, not just in death, but in life as well.

Vickers nicely ends his book tackling several other key objections to the traditional Protestant doctrine of justification. He tackles the arguments that this doctrine amounts to nothing more than a legal fiction, that it is a systematic not a biblical idea, that Christ's positive obedience is nowhere specifically stated as being imputed to the believer, and that imputation leads to antinomianism. In a short space, he ably refutes these objections and defends the traditional understanding of justification. His refutations themselves are noteworthy demonstrations of blending rigorous exegesis with theological synthesis and harmonization of various texts and doctrines.

Overall, Vickers' book has taken the exposition of the doctrine of justification one step forward in our current times where it is being undermined by the New Perspective on Paul. The frightening reality that its eclipse is being ushered in and greeted by conservative evangelical theologians should not draw us out of the battle for truth, but determinedly back into it; armed with the Bible and with volumes such as this one, we are equipped with exegetical and theological insights that appeal not to theology and confessions and creeds but to the Word of God itself in the original languages. It is an academic piece, one that requires patient, methodical reading/engagement. The payoff of being enriched once again by the great justification truths emanating from some crucial portions of Scripture more than validates one's time with the book. - Jason Park, Christian Book [...]

Vickers does an excellent job arguing for Paul's theology of Imputation. What makes this work so great is his interaction with New Perspective and other Protestant views contrary to historical Reformed views. I would suggest this work for anyone who interrested in the subject (which has been an important one in the last 10-15 years).

Anyone who has been paying attention to Evangelical theology in North America knows that the doctrine of Justification has become quite a hot topic. Not only has the "New Perspective" on Paul offered a challenge to the traditional Protestant formulation (e.g. James Dunn, N. T. Wright), but so have some dissenting voices from within the conservative sector of the evangelical fold (e.g. Robert Gundry).

In 1999, when Christianity Today published "The Gospel of Jesus Christ: An Evangelical Celebration," Robert Gundry responded by saying, "the doctrine that Christ's righteousness is imputed to believing sinners needs to be abandoned" and "that doctrine of imputation is not even biblical" (source). The opinion that Gundry expresses has become somewhat of a standard view among scholars of the New Testament, and this departure has caused no little controversy among evangelicals who continue to regard the doctrine of imputation as a crucial biblical teaching (see the exchange between Gundry and Thomas Oden in Books & Culture as well as the essays by Gundry and Carson in Justification: What's at Stake in the Current Debates?).

Brian Vickers enters this fray with Jesus' Blood and Righteousness: Paul's Theology of Imputation. Vickers is a New Testament scholar by training, but he goes against the tide of his guild by defending the traditional Protestant formulation of the imputation of Christ's righteousness, though he does so in a way that interprets key Pauline texts in a non-traditional way.

After a brief introduction, chapter one introduces the reader to the history of interpretation of the key texts--a history that begins with Martin Luther and traces through the modern day. Chapters two through four consist of Vickers' exegesis of three Pauline texts that have had a central place in discussions of imputation: Romans 4, Romans 5:19, and 2 Corinthians 5:21. In each of these texts, Vickers contends that there is a subject, an action, and a result.

........................SUBJECT....ACTION............RESULT
Romans 4:3.........Abraham....Faith................Reckoned Righteousness
Romans 5:19........Christ.......Obedience.........Made Righteous
2 Corinthians 5:21.God..........Made Christ Sin..Became Righteousness

Though the subjects and actions are different, all of these texts result in righteousness to the sinner. Chapter five synthesizes the Pauline teaching with respect to imputation and answers objections to the tradition formulation of the doctrine. Chapter six concludes with a summary of the book's arguments and a recapitulation of the book's thesis that Paul teaches Christ's righteousness is imputed to the believer.

I noted above that Vickers argues for imputation in a "non-traditional" way. What I mean by that is that he comes to his conclusions through an exegesis that is decidedly non-traditional. Vickers writes, "No single text contains or develops all the `ingredients' of imputation . . . Taken alone, not one of the `key' texts that have played such an integral role in the historical discussion [of imputation] argues decisively, or explicitly, for a full-orbed doctrine of imputation" (pp. 18, 235). For Vickers, not even Romans 4 (in which logizomai figures so prominently) teaches the full-blown doctrine of the imputation of Christ's righteousness.

Thus, even though traditionalists may like Vickers' theological conclusion affirming imputation, they may chafe at some of his readings of particular texts. But Vickers' approach to these Pauline texts should not diminish the fact that his argument taken as a whole comprises a thoroughgoing defense of the traditional view. Vickers is showing that even though Christ's righteousness is never explicitly named as that which is imputed (as Gundry charges), the doctrine is the necessary correlation of a synthesis of Paul's teaching.

Traditionalists will continue to debate Vickers' description of the imputation of Christ's active obedience. In traditional formulations, Christ's active obedience refers to the life of obedience to God's law that Christ rendered in His incarnation. Such obedience to God's law is the obligation of every person, but no person ever achieves it. Vickers thinks that Paul does not necessarily have this total obedience to the law in mind when speaking of Christ's obedience in Romans 5:19. Rather, Paul has in mind Christ's obedience to the point of death on the cross. This obedience cannot be neatly separated from Christ's total obedience to God's law, but this singular act of obedience on the cross is nevertheless the focus in Paul. Thus Vickers suggests a redefinition of Christ's active obedience (pp. 196, 198, 226-28) that may not fulfill the so-called "covenant of works" (which is a central feature in covenant theology).

Vickers has done a masterful job in Jesus' Blood and Righteousness. Not only is it an indispensable introduction to the issues at stake in the current debate, it also offers a compelling interpretation of Paul that affirms the traditional formulation of imputation. There are very few books like this one, and anyone who is concerned about having a biblical theology should give this volume careful consideration.

I bought this book in my position as church librarian, seeking stories for preteens about people whose lives were changed by God. There are very few books for kids like that out there that don't send a heavy fundamentalist message. There's also the old joke that Noah's wife was Joan of ARK. I needed to set that piece of ignorance straight, too. So I found an excellent book about St. Joan in this illustrated copy. The text is preteen level with historical information like a timeline of Joan's life and map of medieval France, along with the text of Joan's life. This is a nice volume and I would recommend it if you wish to buy it for medieval history, religion, feminist issues, French history or all of the above. The illustrations are well designed and in soft colors, to express the femininity and grace of Joan.

The illustrations are very fairy-tale looking, lending a mythical quality to the long text. A great example of historical events turned into a stunning picture book. Even high school kids would be inclined to read this one cover to cover; I'd use it in middle school without hesitation! Compare to the new biography of Ann Frank by this team!

I had read this book before, and I loved it. Children will fall in love with this book. This book tells about the heroic story of Joan of Arc, the French maid that helped France win a war against England, and died a heroin. I think children will think she is a saint, and she is a great role model for children. Here children can learn from Joan, about bravery, courage, and patriotism. My favorite quote is, "A saint is like a star. A star and a saint shine forever." Parents, you children will like this book. Plus they learn a little history too on a level they can understand.

Regine Pernoud, the most respected twentieth-century biographer of Joan of Arc, noted that everyone can find a reason to love this saint. This book helps children begin to understand why she still haunts us 500 years after her death. I bought a copy of this book for my three-year-old son to introduce him to Joan of Arc's story, and it has been a pleasure for both of us. Now that it is available in an affordable paperback edition, a lot of parents will want to add it to their child's library.

Angela Barrett's illustrations are striking and memorable. In particular, I like the painting of the English bombarding Orleans, as it shows what a siege was like in those days. The cover picture (displayed above) shows Joan on her horse surrounded by the hopeful residents of Orleans who wanted to touch the maiden that God sent to liberate them. Without being heavy-handed, the fire engulfing the banner hints at Joan's ultimate fate, and her face reminds us that she was in many ways a child. This was a true incident, and Joan was said to have been masterful in guiding her horse to water to douse the flame. There is also an outstanding two-page illustration of Charles' coronation, in which Joan is shown standing in a position of honor as befits the liberator of the kingdom. The depiction of angels visiting the imprisoned Joan while she was on trial at Rouen captures the spirit of her faith in God and certainty in her quest. Remember that this uneducated peasant girl held her own for two months in a contest of wits with masters from the University of Paris. The illustrations alone make this book worth having.

Any biographer of Joan of Arc must find a way to explain the inexplicable. Josephine Poole's text is good, beginning with the simple statement that this is a true story. Ms. Poole offers Joan's story more-or-less at surface value. As is appropriate for her audience of children, she simply relates that Joan was a country girl working in a field when she heard voices that filled her with overwhelming happiness. The author includes some details of Joan's story that one could quibble with, but overall the text is solid as biography. I was frankly glad that she did not go into details of Joan's terrible death, concluding instead that a saint, like a star, lives forever. Indeed, Joan of Arc will always live in the hearts of all of us who love her.

Perhaps my son's actions speak loudest about the value of this book. We never go on a trip without "Joan of Arc," and I have heard him tell his friends, in his own way, that Joan of Arc tried to warn Classidas to go home, but that she ended up having to shoot and was sorry when he died. This book has helped my son begin to love St. Joan, and that is the strongest recommendation for it that I know how to make.

Josephine Poole and Angela Barrett's provide a compelling portrait of an ardent and spiritual Joan of Arc in this illustrated juvenile biography of the 15th-century peasant girl who led a French army to victory against the English and was later burned at the stake for witchcraft. Author Poole emphasizes that this is a true story, which is what makes the story of Joan's courage and humanity more compelling, especially with Barrett's illustrations, which provide a sense of both the time and the import of the story. Poole does an especially nice job of presenting the political complexities of the time in simple terms, yet provides a poetic touch to her text. What comes across is a story of a simple girl who was empowered by her beliefs to accomplish great things, that treats the triumph and the tragedy in equal measure, and underscores how after her martyrdom Joan went on to be named a saint by the Church.

Young readers will understand how Joan's beliefs could inspire her troops at the siege of Orleans, but they will have trouble understanding why there were those who abandoned her or why the English made sure she would be convicted at her trail. However, ultimately this look at "Joan of Arc" is more interested in providing a look at the story of her life without really trying to explain the motives of anyone beyond Joan. Within that context, the illustrations by Barrett make it clear that although she is dressed up in armor and carrying a colorful banner, Joan was a young girl. Young readers will definitely have a sense for why the story of this particular young girl has been a dramatic and compelling one for centuries.

A good book written by a great man. Yet, I expected much more from a man who had risen to the papacy. One might want to consider the other side of the `John Paul Coin' - Albino Luciani or John Paul I - the valiant champion of human dignity for women, orphans, the remarried, homosexuals and others whose everyday lives are scorned by doctrine. Unlike his successor who was taught from an early age not to question the authority of his ancestors, Albino received his commission to rise to the papacy and bring change to the Church at the age of twelve from his revolutionary activist papa. Two good men - yet, two very different men - two very different sides of the same coin, John Paul II the conservative side and John Paul I the liberal side. I would suggest a look-see at Lucien Gregoire's PAUPER WHO WOULD BE POPE.

This compilation of quotes from the Holy Father's addresses and writings show what an appreciation and love he had for the Blessed Mother, and is like a peek into his heart.

The Holy Father had a great devotion to the Blessed Mother and this book is a beautiful tribute to that devotion. I hope you enjoy the read as much as I did.

This beautiful book is a loving tribute to the Blessed Mother through the words of His Holiness, Pope John Paul II. His devotion to Mary is wonderful to behold. The book is ideal for devotional or inspirational reading.

I find this book to be very inspirational and insightful to John Paul II's, one of the holiest men alive, knowledge and understanding of our Blessed Mother in the Catholic Church today. The author has taken 17 different titles of Mary and taken many different speaches, writings, etc and put them together to show JPII's desire for us to know who Mary is and what she does for us. I really took a great deal from this book as I not only use it as a prayer meditational, but also as a refernce helping me to grow in my devotion to Mary.