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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!

Without succumbing to ambiguous metaphors or descriptive processes, Dr. Kaner and his co-authors capture the nuts and bolts of relevant, useful facilitation skills. In clear, understandable language, he makes the concepts of this book available to newbies and the experienced alike. His diamond of group dynamics and linear diagram of the gradients of agreement are common sense approaches that allow groups to understand themselves. I have both used and recommended this book to hundreds of my peers as well as clients in many social sectors.

I am a project manager that works closely with various stakeholders for solutions to business solutions and IT solutions. Many times I found it extremely hard to have people focus on needs instead of their wants. By using the different methods alternatively, it is relatively easy for me to explore what people's interests are, instead of what they want.

In mentoring Project Managers, Agile Coaches, and Scrum Masters about the need to be facilitative, objective, and team-oriented, I have always recommended this book as a MUST READ. In fact, this book changed my work in the technical world of software development. Through Sam Kaner's very clear view of what good facilitators do to help teams move through the "Groan Zone", I found great depth in exercises and techniques for drawing out the true wisdom of software teams. The result is that I have relied upon these brainstorming, prioritizing, conflict management, and other divergence/convergence practices for creating great software organizations worldwide. It was a great resource for my own book Collaboration Explained: Facilitation Skills for Software Project Leaders (The Agile Software Development Series). And, as I continue to conduct training in agile team work or help organizations adopt a very participatory decision style for software development teams, I always recommend Kaner's book. Its approach and conviction around team power also plays wonderfully into the Lean concepts of "Empower the team" and "Amplify Learning". Facilitative leaders in software really can empower their teams and amplify their learning following Kaner's advice. Buy it!

This book is a key resource for me when designing a facilitation session. It is a much depended on resource that has guided me through some challengeing situations. The section on Building Sustainable Agreements is full of wonderful techniques to help groups meet their goals. I have to mention the "Gradients of Agreement", this is an amazing tool for gaining group consensus. The Dynamics of Group Decision making is foundational knowledge for any facilitator. When I talk to groups about this they can really relate to the "Groan Zone".

Regardless of your role, after reading The Facilitator's Guide your perspective on how to get the most out of group participation will be changed forever. Never again do you have to walk into a meeting unsure of what will be accomplished or whether the outcomes will be met. Using the tools provided (i.e. creating effective agendas, chartwriting, building sustainable agreements, and meeting closure), along with understanding how to apply the principles and values of participatory decision-making (i.e. full participation, mutual understanding, inclusive solutions, and shared responsibility) will completely energize both you and those you are working with. The material within this book is foundational to my own consulting practice, and clients rave about its usefulness, ease-of-understanding, and immediate application to their current situation. Regardless of what group dynamic you are dealing with, this book offers solid, effective, and transforming methods to re-vitalize the situation. After reading this book, words such as collaboration and partnering will take on new meaning in actionable ways. I cannot recommend this book highly enough to those within organizations wanting to more effectively involve and engage their employees.

Katherine A. Hart, EdD, Principal Consultant of KA Hart & Associates, BAodn Board Member, and ODN member

Frog and Toad where helpachful to eatchather.There storys where creatav.I like Frog best.He teaches Toad alot of things.Frog and Toad spend all year together.

Frog and Toad All Year continues in the delightful and thoughtful tradition of Arnold Lobel's books. It has stories for each season and as always they are deceptively simple but actually full of love, truth, good values, and humour. My daughter's, 3 and 5, love them.

Frog And Toad All Year


Hi, if you are a fan of Arnold Lobel's books, and you have not read Frog And Toad All Year, then you might want to read it.

If you like ice cream, then you should read page's 30-42. It is about Frog and Toad sitting by a pond Frog wishing for something sweet like ice cream. Toad thinks that is a great idea, so he gets some but before he can make it back it melts. They both go and get more ice cream. But instead of going back, they sit under a tree by the store. I like this chapter is because of the ice cream melting.

I liked this book because of the lessons like the lesson in chapter Ice Cream and the lesson is never travel with ice cream on a hot summer day.

If you are scared of being alone, well, you might pick Frog and Toad All Year by Arnold Lobel. Find out if Toad will ever learn how to be alone.

In the beginning, Toad was so nervous to be alone in the sled. So Frog was behind him. There was a big bump and Frog fell out. Toad was still on the sled. And he went by himself all the way to the bottom. Toad learned that being alone is not that bad, and you don't have to be scared.

If you like this book you might pick others in the series. There is Frog and Toad are Friends and Days with Frog and Toad.

I was at a wedding where the minister was a very good friend of both the bride and the groom. When it came to the part of the service where the minister imparts words of wisdom, he started to read the Frog and Toad story of "The Surprise." It is all about how one October when the leaves had fallen from the trees Frog decides to go to Toad's house to surprise his friend by raking up all the leaves on his lawn and Toad decides to go to Frog's house and do the same thing. The minister read the story, showing the surprised groom the pictures, and when he finished the story he explained how it was all about thinking of somebody else before you think of yourself. All I was thinking is that I have to get my hands on this story.

"The Surprise" is the fourth of the five stories that make up "Frog and Toad All Year," a Level 2 (Reading with help) "I Can Read Book." The stories begin and end with winter, starting off with "Down the Hill" as the two friends go sledding and end with "Christmas Eve." In between Toad finds that Spring is waiting around "The Corner" and buys some "Ice Cream" cones for he and his friend to enjoy, before it is time to rake the leaves. Lobel's stories have an exquisite simplicity that should really resonant with young readers. I know that frogs and toads are both amphibians, but I had to look up the biological differences: toads have brown skin that is dry and leathery because of convergent adaptation to drier climates and environments than frogs. So there is a reason why frogs are green and toads are brown. What that means to kids is not evidence of convergent adaptation, but rather than Frog and Toad are alike and yet different. In the end what is most important is that they are friends. Whether you think of yourself as a frog or a toad, you still need a friend and friendship is what these stories are all about.

"Frog and Toad All Year" was originally published in 1976, the fourth of Lobel's collections of stories about these characters. It follows "[[Frog and Toad Are Friends" (1970), "Frog and Toad Together" (1971), and comes before "Days with Frog and Toad." Each has five stories and if I think this one is the best it may just be because it was the first one I happened to read. If you have the soundtrack to "A Year with Frog and Toad," the musical adapted from Lobel's charming stories, you will find that three of these stories end up in Act II. "The Surprise" becomes "He'll Never Know," "Down the Hill" retains its title, and "Christmas Eve" becomes "Merry Almost Christmas." I mention all this because once your young reader reads one of these books they are going to want to read the rest, and when they find out that there are only four books you might need something else to keep them happy and the musical is out there to be enjoyed as well.

We're expecting our third child and I picked up this book because I liked the title. I figured almost two years worth of information in one book would be nice since we already kind of know about preganacy and the baby's first year. I wouldn't have to read too much with my busy schedule and maybe get one or two good tips I didn't get before. Was I wrong!

This book is not thin, total 317 pages. And yet, it reads so easy and fast (even considering my first language is not English). As I was reading this book, I was amazed how much information this book is packed with! This book covers not only the generic facts on how your baby grows, but also suggests what you can do as parent(s). It also has many wonderful photos.

Dr. Greene covers physical stuff such as nutrition, but also covers how you act and think may affect your baby. He also covers in detail how the baby develops - very informative and I had to read several passages to my husband. His respect and love for the life also can be felt throughout the book which also increased my own respect, awe, wonder, and love for our third baby.

I love to read and I've skimmed through many books on pregnancy, but this one is the best one and I am reading this thoroughly. This is like an all the best books on pregnancy and first year combined in one!

All I can say is that I am disappointed with this book.

Although I read this book late in my pregnancy, I would recommend it to any expecting parents! I thought that his insight was more direct (and aligned to my own personal philosophies) than most expectant 'mom' books. Dr. Greene's other book, Raising Baby Green (my personal favorite), encouraged me to pick up this one, and I feel as though many moms and dads have a lot to learn from his experience as both father and pediatrician. Every question from should I eat organic to which diapers to use are covered- don't miss out on this book (it would also make a great shower or congratulations gift!)

My wife and I recently were blessed with the birth of our first child. Being new parents we often have felt overwhelmed and extremely inexperienced. Dr. Greene's book has proven informative and comforting in those moments when we needed a little helpful advice. "From First Kicks to First Steps" is easy and fun to read, and is a great resource for anyone with a little one at home or on the way.

Dr. Greene has put together a remarkable guideline that takes expecting couple from pregnancy through toddlerhood. Much like his award-winning children's health website, DrGreene.com, he does this in an engaging style with well-researched information.

Expectant mothers (and fathers) should look no further. This book is destined to be the "must-have" book for parents-to-be.

Daniel Z. Sands, MD, MPH
Assistant Clinical Professor, Harvard Medical School

I purchased this book as a refresher course in German, and have found it both useful and charming. The organization of the book is very logical, the artwork is charming, and all in all, it is a bit like an actual visit to Germany. Well worth the money.

I bought this book a few months ago, I speak German already, I only needed help writing it.

The Dover books are some of the best to use when learning a new language. I bought the French version of this book a few years ago when brushing up on my high school French. So when the time came that I had finally decided to start learning the German language, this was the first book that I bought. I like the fact that this book is good for both beginners and intermediate learners. The book is a bit dated, but the basis of the book for teaching the language comes through. I would highly recommend this book for anyone who is beginning the German language.

I have spent 3 months studying this book and am now reading 13 1/2 Lives of Captain Bluebear but in the original German text. I of course need a dictionary to do so but that is all I need to enjoy the novel without any trouble.
There is a Japanese maxim that says `practice beats theory' and this book is an excellent example of it, although as such one needs a little patience to finish it.

Patience in any case is what one needs to learn any foreign language and the numerous illustrations of the book are then one of its strengths to help one sustain the patience.
A movie critic once said a good movie is one that does not age. I believe this applies to illustrations as well. In fact, those in this book do not appear old at all, despite the fact that they must predate the year of my birth of 1954. They are as expressive as they are alive.

The many photographs in this book on the other hand do look old, what they depict as well as themselves. One of them even fails to convey the depth, which however only contributes to the overall charm that they possess. Some of them even appear magical to me, for example the one entitled WO DIE ZEIT STILL STEHT or NATIONALTRACHT.

Pictures however are not the only strength of this book.
It develops a consistent story around a pair of families, their introduction, their relation and their interaction, in a manner that encourages continuous reading.
Furthermore, this basic thread is interspersed with numerous funny short stories and even poems. They serve their purpose very well; they do make one laugh and they do make one appreciate the language the book is teaching.

I read every single page of this book and did all the exercises. If you follow my example, you should be able to be reading normal German books in three months.
This is such a fine book.

It's a simple, well thought out book that makes the reader learn through examples. The benefit is that it's not all memorization that you forget after 3 days of not studying it. Another good thing is that all parts of the lessons are separated in 3 : 1 line in german, 1 line in pseudo-english that makes you prononce the sentence in german and 1 line that is the translation.

Overall great book.

The Mom's Choice Awards® honors excellence in family-friendly media, products and services. An esteemed panel of judges includes education, media and other experts as well as parents, children, librarians, performing artists, producers, medical and business professionals, authors, scientists and others. A sampling of the panel members includes: Dr. Twila C. Liggett, Ten-time Emmy-winner, professor and founder of Reading Rainbow; Julie Aigner-Clark, Creator of Baby Einstein and The Safe Side Project; Jodee Blanco, New York Times Best-Selling Author; LeAnn Thieman, Motivational speaker and coauthor of seven Chicken Soup For The Soul books; Tara Paterson, Certified Parent Coach, and founder of The Just For Mom Foundation(tm) and the Mom's Choice Awards®. Parents and educators look for the Mom's Choice Awards® seal in selecting quality materials and products for children and families. This book has been honored by this distinguished award.

I am very please with the service. The book came in just a few days and I will certainly use Amazon again for all my books.

I love this book!! I've bought multiple copies for all of my friends expecting their little angels!!

A beautiful book explaining God's gift of a gaurdian angel to each girl or boy born.

This book is a special reminder to any worrisome new parent, that their child will have a guardian angle to protect them whenever their parents are not there. I buy it each time a friend or family member has their first child, and it is a great gift.

I like this book. It is small and I keep it in the car or in my purse so I can take it out when I am stuck in traffic or in a waiting room. afformations work! The mind is a powerful thing. It can work for you or against you! The mind will automatically try and figure things out if you ask it a question and this is how these afformations work.

Not sure what I expected before getting this little book. What I got was a simple (the genius of this is in its powerful simplicity) and more potent(in plausible theory)spin on the old affirmations model that has been with us for for generations.

Personally, doing a kabillion affirmations has delivered only scattered results over my thirty five years of using them. I am pleased that Noah was given this "affirmations on steroids" model by his inner resources that fateful day in the shower. I fear the setting of new intentions in our subconscious mind in this new way is so simple, most persons will fail to try it or stick with it because most of us suffer from a "if it ain't hard, it can't be good" mind set.

Too early in the game for me to report any results with afformations, but I fully intend to abandon doing affirmations that mostly serves to bring to the surface the very thing(s) I was doing affirmations to resolve or transform and adopt the afformation questioning process.

Lastly, dealing with the publisher and co-author of the book, Denise Berard was a good experience. Always answered my email in a timely fashion and shipped the book to me ASAP so I would get it in time to take with me on vacation.

Love this book! Simple and effective. Better than affirmations. Bought extras for friends and family.

Different from the self-help category I've used, it made sense, doesn't take long to read, and it's a great tool to use in order to achieve your goals.

The Great Little Book of Afformations is like a breath of fresh air! I've been a student of visualizations and positive affirmations/thinking for many years and did not have as much success as this book provides! Positive affirmations usually take quite a long time to work because you have to change the negative belief system of your resistant subconscious. Whereas asking a question, the subconscious quickly works to find the answer! Try this experiment and test it for yourself - say an affirmation such as "I love my job (or whatever it is you would like to change)". Do you hear or feel that little voice in you saying, "yeah, right! That's not true!" or something along that line. Now, ask, "why do I love my job so much?" and you will not feel the resistance that was there with the affirmation! Keep asking the question and the subconscious will work to answer why you love your job so much! Noah St. John and Denise Berard are brilliant! Thank you for writing and sharing this wonderful little book that can quickly and easily change anyone's life for the better!

Rick Telander brings all together all the great themes of basketball in this unforgettable book. He stays true to the sport and never strays too far from it (or its many characters). With great books, readers say they never want to see the characters potrayed in the movie because it will never live up to the image/character they've envisioned. In "Heaven Is A Playground", I never want to see Fly Williams or Albert King play ball because I'd rather keep the court wizardry, provided by Telander, permanently embedded in my brain.

This is the best book on basketball I've ever read. First read it when I was a kid in the late '70's, and it still rings as true today. Just about the best sportswriting ever.

Rick Telander is visiting Brooklyn to write a magazine article and locate all star legend Fly Williams. He plans to stay in Brooklyn for a few days, but ends up staying a whole summer. Brooklyn is a hard core place to play basketball, expecially street ball in the poverty stricken, crime filled parks of Brooklyn. Seventy percent of the boys are African American and are there because basketball is their life and that's what they're depending on to get them somewhere in life. Telander lets the kids speak for themselves in this book. It's full of real life situations and tends to be a little vulgar.
I love basketball so that's one reason this book was appealing to me, but it also grabbed my attention with the detail. The detail in all their conversations is remarkable.
A reader of this book would have to be open minded about all subjects or like basketball. This book is very intense, the players tend to get a little veral at times, but it's still a great book. I recommend this book for ages 15 and up. This is a phenomenal book, and must be read by all those lovers of basketball.

I read this book around '93, just after having read the "white version" in both Larry Bird's biography and autobiography. What was interesting was these two very similar yet distinct experiences and how they related to my own experience, growing up it what would seem like a very safe and socially adjusted rural town.

Heaven is a Playground was a departure for me in to a world where basketball had the utmost symbolic and cultural meaning - where legends were born and died and everybody else was willing to take the gamble. Was basketball more a sacrifice of a better future (missing school) or a one shot escape from certain poverty? Telander would probably argue the latter. What I found interesting was that only a few of the characters in the story actually had the potential for professional basketball, yet all the other young men seemed (unconsciously) willing to sacrifice their own futures for those players. Not so much blinded by their dreams they were living them.

Certainly some other reviewers have me beat in the department of basketball-related literature, but I count "Heaven Is A Playground" amongst the many social science books that I have read. And indeed, it matches up quite well with the best reads of the past few decades. On the surface, the book seems to be about inner-city basketball, but within the pages, it is a complete dissection of the (one segment) inner city African-American man.

The amazing book "Tally's Corner" managed the same feat in its analysis of street corner men. Both have achieved great feats with their respective works. For basketball fans like myself, "Heaven Is A Playground" not only reads as great/sad/true/mystifying social commentary, but also as plain sports entertainment. Rick Telander, as a sports writer, was really able to hit home with the writing, really giving readers a feel of the 1970s game - which has many similarities and differences to the game of today.

Another great aspect of the book is that it reads as if you there. Telander makes only the necessary analysis in the pages about what went on, and basically leaves the facts as they are. The book could have easily become a textbook lesson on sociological concepts, a lofty preaching on the ills of inner city life, or a rambling 200+ page play-by-play. Fortunately, the easy going style of writing is great journalism. Telander's style fit me well.

Thanks Rick for a great read.

I'd give this 3 stars in the field of Wiccan books overall (ok, not great or must have), and 4 stars within the niche of books on Covening given that there's not that wide a range (good, but not must have).

Basically, if you're interested in covens or forming a coven, I'd say the two essentials would be Covencrafting by Amber K (more practical focus), and Wicca Covens by Judy Harrow (more group dynamics etc), and after those, this would be my third pick in a very narrow field. I think has a better focus on evaluating an existing coven than Coven forming, but it's also a lot less dense in differing ways than the two other books, which may make it a little less intimidating.

Well, if you are also curious like me what is going on inside a coven - without really getting into one, this book really give a good picture of what it looks like. It does not only give some overview but also gives some light on how to pick up the right coven, criterias for it, how to form your own coven etc.

because of ideas presented, if nothing else.

Any Solitary who ever wondered about the logistics of coven entry should read this book. Edain McCoy writes from the heart in an easy-to-read language which tells it like it is. She relates both the upside & downside of working within a coven & gives common-sense guidelines to creating your own. The importance of ettiquette in group settings is stressed & personal experiences are shared with the reader relating to this & other areas of coven-based practices.

A good book for anyone who may be worried about finding the right coven for themselves (or wondering if the coven setting is right for them!), or those interested in finding out about that side of the Craft which is shared with like-minded others.

This book tells the reader precisely what kind of committment a coven is, how to go about finding one, and what to look for in one. It is also a good guide for those just looking to find general classes or trying to meet other pagans as not everybody is a solitary practitioner by choice. Definitely a great book to have read when screening potential covens, teachers, students, coven members, etc. The advice is practical and down to earth, and quite useful for spotting the predators out there.

This book is my favorite for any beginner in meditation. It was also the book I read before I sat down on the mat for the first time.
To begin with Ram Dass is a great teacher. He's a westerner to which I can relate much easier than an Indian guru.
The book describes various meditation techniques and what you can expect following this path.
But the best part are the quotes. Ram Dass took a deliberate effort to pick great inspirational quotes which will create your 'must read' list.

I'm doing a form of meditation called brain entrainment called Holosync through Centerpointe. I wanted to know about meditation: what to expect and perhaps some tips on how to get the most out of it. This book provided all of that and more.

Ram Dass is the best!

This book is great. Ram Dass helped me get a better understanding of what meditation really is and how not to take myself too seriously.

I've been a big Ram Dass fan for over twenty years now. I "knew" him when he was just Richard Alpert and worked closely with fellow doctor, Timothy Leary. But like all of us, he wondered, "What's next?" And so he went to India on a Spiritual Journey and had an awakening and came back to the states as Ram Dass which means "servant of God". Since that time he has devoted his life to writing and teaching about spirituality and how we can wake up to the Truth that God is not external to our being, but is our being.

I read this when I was taking my foundation course work to being a Practitioner at my church. I ate it up like a kid eating candy. I was always classified as the "weird" one of the family and learning to meditate would firmly cement the title in place. My stressed out dad would complain to my equally frazzled, recovering fundamentalist sister, "He's crazy, I tell ya...why would anyone wanna learn to meditate..."

Mmmmm...I wonder...

One never really "learns" to meditate...we remember how to meditate. Don't tell me that you don't know how because you do. You just forgot. You still think of yourself as a human doing and not as a human being and it is our nature...our True Nature to simply be and when we allow ourselves to have periods of just being who we are, that which is unlike this beingness falls away.

This book goes through various ways to experience this beingness. Meditation can range from sitting in the lotus position and chanting "Om" to taking a slow and gentle walk being mindful of every step.

Meditation is not something one "gets" and then that's it. To me, daily meditation is a gift I give to myself to remind me of the Truth that the Living Spirit is within me and I am within the Living Spirit and that just as God can never be completely known- because God is Infinite, I can never fully and completely know my mind because my mind is God's Mind. I can, however, "touch the hem of the garment"...in other words, have glimpses of Truth and in these glimpses be encouraged to continue on with my practice. It's never about "getting it"...it's always about "being it" and when I am in that place of Pure Being, I know I am It but I also know that you are It and they are It and We are It and I know that It is us, as well. In Truth, there is only It.

So, I'm still the weird one of the family even though my dad and sister both practice meditation now. I guess I need to have some kind of identification that's tied in with the world. Heaven knows I don't want to "shine" too much.

Yeah, okay, dad...

Shine on, children of Light...shine on...

Peace & Blessings.

john, "the Light Coach"

If you are a point in your life where you've had more than a fleeting thought regarding "there being something more", this book is certainly a fantastic place for beginning your journey to self-discovery (and/or awakening).

I have never been inspired enough to write a review about a book but this book deserves my most profound endorsement.

Best of luck in your journey.