Sachs Books

Unreadable. A curiosity. A long way from English. The difficult made impossible. Many sentences, long and short, like, "So let these things have been spoken of just this much." Page 9. The footnotes are somewhat clearer than the text.

Aristotle was a philosopher in search of the chief good for human beings. This chief good is eudaimonia, which is often translated as 'happiness' (but can also be translated as 'thriving' or 'flourishing'). Aristotle sees pleasure, honour and virtue as significant 'wants' for people, and then argues that virtue is the most important of these.

In the Nicomachean Ethics, Aristotle makes the claim that happiness is something which is both precious and final. This seems to be so because it is a first principle or ultimate starting point. For, it is for the sake of happiness that we do everything else, and we regard the cause of all good things to be precious and divine. Moreover, since happiness is an activity of the soul in accordance with complete and perfect virtue, it is necessary to consider virtue, as this will be the best way of studying happiness.

How many of us today speak of happiness and virtue in the same breath? Aristotle's work in the Nicomachean Ethics is considered one of his greatest achievements, and by extension, one of the greatest pieces of philosophy from the ancient world. When the framers of the American Declaration of Independence were thinking of life, liberty, and the pursuit of happiness, there is little doubt they had an acquaintance with Aristotle's work connecting happiness, virtue, and ethics together.

When one thinks of ethical ideas such as an avoidance of extremes, of taking the tolerant or middle ground, or of taking all things in moderation, one is tapping into Aristotle's ideas. It is in the Nicomachean Ethics that Aristotle proposes the Doctrine of the Mean - he states that virtue is a 'mean state', that is, it aims for the mean or middle ground. However, Aristotle is often misquoted and misinterpreted here, for he very quickly in the text disallows the idea of the mean to be applied in all cases. There are things, actions and emotions, that do not allow the mean state. Thus, Aristotle tends to view virtue as a relative state, making the analogy with food - for some, two pounds of meat might be too much food, but for others, it might be too little. The mean exists between the state of deficiency, too little, and excessiveness, too much.

Aristotle proposes many different examples of virtues and vices, together with their mean states. With regard to money, being stingy and being illiberal with generosity are the extremes, the one deficient and the other excessive. The mean state here would be liberality and generosity, a willingness to buy and to give, but not to extremes. Anger, too, is highlighted as having a deficient state (too much passivity), an excessive state (too much passion) and a mean state (a gentleness but firmness with regard to emotions).

Aristotle states that one of the difficulties with leading a virtuous life is that it takes a person of science to find the mean between the extremes (or, in some cases, Aristotle uses the image of a circle, the scientist finding the centre). Many of us, being imperfect humans, err on one side or the other, choosing in Aristotle's words, the lesser of two evils. Aristotle's wording here, that a scientist is the only one fully capable of virtue, has a different meaning for scientist - this is a pre-modern, pre-Enlightenment view; for Aristotle, the person of science is one who is capable of observation and calculation, and this can take many different forms.

Aristotle uses different kinds of argumentation in the Nicomachean Ethics. He uses a dialectical method, as well as a functional method. In the dialectical method, there are opposing ideas held in tension, whose interactions against each other yield a result - this is often how the mean between extremes is derived. However, there are other times that Aristotle seems to prefer a more direct, functional approach. Both of these methods lead to the same understanding for Aristotle's sense of the rational - that humanity's highest or final good is happiness.

There is a discussion of the human soul (for this is where virtue and happiness reside). Aristotle argues that virtue is not a natural state; we are not born with nor do we acquire through any natural processes virtue, but rather through 'habitation', an embedding process or enculturation that makes these a part of our soul. However, it is not sufficient for Aristotle's virtue that one merely function as a virtuous person or that virtuous things be done. This is not a skill, but rather an art, and to be virtuous, one must live virtuously and act virtuously with intention as well as form.

Of course, one of the implications here is that virtue is a quantifiable thing, that periodically resurfaces in later philosophies. How do we calculate virtue?

This is a difficult question, and not one that Aristotle answers in any definitive way. However, more important than this is the key difference that Aristotle displayed setting himself apart from his tutor Plato; rather than seeing the possession of 'the good' or 'virtue' as the highest ideal, Aristotle is concerned with the practical aspects, the ethics of this. Based on Aristotle's lectures in Athens in the fourth century BCE, this remains one of the most important works on ethical and moral philosophy in history.

I've read and taught the Nicomachean Ethics several times in translation, and working through it this time with Joe Sachs' exceptional translation is what for the first time brought the urgency and interest of the text alive for me. I'd always said, in response to student complaints, something like: I know that the book itself, in style, is kind of boring and dry, but the subject matter could not be more important so try and look past that. With this translation, I didn't need to say that. You feel the urgency and importance of the subject in the writing itself. Joe Sachs has done a remarkable thing in bringing this text -- easily one of the most important philosophical works ever written -- to life.

As if that weren't enough, he has also written an excellent and very short introduction to the text that goes a long way towards overcoming many of the commmon misunderstandings of Aristotle's ethics, especially misconceptions tied to the Latin influences on translations of the text. Without any effort to give a "definitive" and inevitably partial account of the text as a whole, he confines himself to addressing three central concepts -- habit, the mean, and the noble -- shows how these have led many readers of the text astray, and points readers towards the passages in Aristotle that can overcome or resolve some of the basic misunderstandings (incidentally, one of these misunderstandings is evident in another review of this translation by FrKurt Mesick, and I can only assume he either didn't read the intro, or he disagreed with it in favor of more standard "textbook" interpretations of Aristotle, or that he is commenting on another translation and just happened to include his review under this one). Along the way, Sachs shows that the common reading of Aristotle as a kind of reformed or anti-Platonist is just false -- and that Aristotle's ethics is richer and more compelling than is usually thought precisely because of the elements of Platonism that Aristotle wisely retains.

I read this book for a graduate seminar on Aristotle. I think Aristotle's ethics is his most seminal work in philosophy. In the early 1960's virtue ethics came to fore. It is a retrieval of Aristotle. It has very close parallels to the ancient Chinese philosophy of Confucius and the modern philosophy espoused in the 1970's called Communitarianism.

For Aristotle Nicomachean Ethics, (EN) is about human life in an embodied state. Area of inquirery for EN is "good" this is his phenomenology. What does "good" mean? He suggests good means "a desired end." Something desirable. Means towards these ends. Such as money is good, so one can buy food to eat because "eating is good." In moral philosophy distinction between "intrinsic good" vs. "instrumental good." Instrumental good towards a desire is "instrumental good" like money. Thus, money is an "instrumental good" for another purpose because it produces something beyond itself. Instrumental good means because it further produces a good, "intrinsic good" is a good for itself, "for the sake of" an object like money. "Intrinsic good" for him is "Eudemonia=happiness." This is what ethics and virtues are for the sake of the organizing principle. Eudemonia=happiness. Today we think of happiness as a feeling. It is not a feeling for Aristotle. Best translation for eudaimonia is "flourishing" or "living well." It is an active term and way of living for him thus, "excellence." Ultimate "intrinsic good" of "for the sake of." Eudaimonia is the last word for Aristotle. Can also mean fulfillment. Idea of nature was thought to be fixed in Greece convention is a variation. What he means is ethics is loose like "wealth is good but some people are ruined by wealth." EN isn't formula but a rough outline. Ethics is not precise; the nature of subject won't allow it. When you become a "good person" you don't think it out, you just do it out of habit!

You can have ethics without religion for Aristotle. Nothing in his EN is about the afterlife. He doesn't believe in the universal good for all people at all times like Plato and Socrates. The way he thought about character of agent, "thinking about the good." In addition, Aristotle talked about character traits. Good qualities of a person who would act well. Difference between benevolent acts and a benevolent person. If you have good character, you don't need to follow rules. Aretç=virtue, in Greek not religious connotation but anything across the board meaning "excellence" high level of functioning, a peak. Like a musical virtuoso. Ethical virtue is ethical excellence, which is the "good like." In Plato, ethics has to do with quality of soul defining what to do instead of body like desires and reason. For Aristotle these are not two separate entities.

To be good is how we live with other people, not just focus on one individual. Virtue can't be a separate or individual trait. Socrates said same the thing. Important concept for Aristotle, good upbringing for children is paramount if you don't have it, you are a lost cause. Being raised well is "good fortune" a child can't choose their upbringing. Happenstance is a matter of chance.

Pleasure cannot be an ultimate good. Part of the "good life" involves external goods like money, one can't attain "good life" if one is poor and always working. Socrates said material goods don't matter, then he always mooched off of his friends! Aristotle surmises that the highest form of happiness is contemplation. In Aristotle's Rhetoric, he lists several ingredients for attaining eudaimonia. Prosperity, self-sufficiency, etc., is important, thus, if you are not subject to other, competing needs. A long interesting list. It is common for the hoi polloi to say pleasure=happiness. Aristotle does not deny pleasure is good; however, it is part of a package of goods. Pleasure is a condition of the soul. In the animal world, biological beings react to pleasure and pain as usual. Humans as reasoning beings must pursue knowledge to fulfill human nature. It must be pleasurable to seek knowledge and other virtues and if it is not there is something wrong according to Aristotle. These are the higher pleasures and so you may have to put off lower pleasures for the sake of attaining "higher pleasures."

Phronçsis= "intelligence," really better to say "practical wisdom." The word practical helps here because the word Phronçsis for Aristotle is a term having to do with ethics, the choices that are made for the good. As a human being, you have to face choices about what to do and not to do. Phronçsis is going to be that capacity that power of the soul that when it is operating well will enable us to turn out well and that is why it is called practical wisdom. The practically wise person is somebody who knows how to live in such a way so that their life will turn out well, in a full package of "goods." For Aristotle, Phronçsis is not deductive or inductive knowledge like episteme; Phronçsis is not a kind of rational knowledge where you operate in either deduction or induction, you don't go thru "steps" to arrive at the conclusion. Therefore, Phronçsis is a special kind of capacity that Aristotle thinks operates in ethics. Only if you understand what Aristotle means by phronesis do you get a hold on the concept. My way of organizing it, it is Phronçsis that is a capacity that enables the virtues to manifest themselves.

What are the virtues? Phronçsis is the capacity of the soul that will enable the virtues to fulfill themselves. Virtue ethics is the characteristics of a person that will bring about a certain kind of moral living, and that is exactly what the virtues are. The virtues are capacities of a person to act well. All of the virtues can be organized by way of this basic power of the soul called Phronçsis. There are different virtues, but it is the capacity of Phronçsis that enables these virtues to become activated. Basic issue is to find the "mean" between extremes; this is how Aristotle defines virtues.

Humans are not born with the virtues; we learn them and practice them habitually. "We reach our complete perfection through habit." Aristotle says we have a natural potential to be virtuous and through learning and habit, we attain them. Learn by doing according to Aristotle and John Dewey. Then it becomes habitual like playing a harp. Learning by doing is important for Aristotle. Hexis= "state," "having possession." Theoria= "study." The idea is not to know what virtue is but to become "good." Emphasis on finding the balance of the mean. Each virtue involves four basic points.

1. Action or circumstance. Such as risk of losing one's life.
2. Relevant emotion or capacity. Such as fear and pain.
3. Vices of excess and vices of deficiency in the emotions or the capacities. Such as cowardice is the excess vice of fear, recklessness is the excess deficiency.
4. Virtue as a "mean" between the vices and deficiencies. Such as courage as the "mean."

No formal rule or "mean" it depends on the situation and is different for different people as well. For example--one should eat 3,000 calories a day. Well depends on the health and girth of the person, and what activity they are engaged in. It is relative to us individually.
All Aristotle's qualifications are based on individual situations and done with knowledge of experience. Some things are not able to have a "mean" like murder and adultery because these are not "goods."
Akrasia= "incontinence" really "weakness of the will. Socrates thought that all virtues are instances of intelligence or Phronçsis. Aristotle criticizes Socrates idea of virtue, virtue is not caused by state of knowledge it is more complicated. Aristotle does not think you have to have a reasoned principle in the mind and then do what is right, they go together.

The distinctions between continent and incontinent persons, and moderate (virtue) and immoderate (not virtuous) persons is as follows:

1. Virtue. Truly virtuous people do not struggle to be virtuous, they do it effortlessly, very few people in this category, and most are in #2 and #3.
2. Ethical strength. Continence. We know what is right thing to do but struggle with our desires.
3. Ethical weakness. This is akrasia incontinence. Happens in real life.
4. Vice. The person acts without regret of his bad actions.

What does Aristotle mean by "fully virtuous"? Ethical strength is not virtue in the full sense of the term. Ethical weakness is not a full vice either. This is the critique against Socrates idea that "Knowledge equals virtue." No one can knowingly do the wrong thing. Thus, Socrates denies appetites and desires. Aristotle understands that people do things that they know are wrong, Socrates denies this. Socrates says if you know the right thing you will do it, Aristotle disagrees. The law is the social mechanism for numbers 2, 3, 4. A truly virtuous person is their own moral compass.

I recommend Aristotle's works to anyone interested in obtaining a classical education, and those interested in philosophy. Aristotle is one of the most important philosophers and the standard that all others must be judged by.

Aristotle was a philosopher in search of the chief good for human beings. This chief good is eudaimonia, which is often translated as 'happiness' (but can also be translated as 'thriving' or 'flourishing'). Aristotle sees pleasure, honour and virtue as significant 'wants' for people, and then argues that virtue is the most important of these.

In the Nicomachean Ethics, Aristotle makes the claim that happiness is something which is both precious and final. This seems to be so because it is a first principle or ultimate starting point. For, it is for the sake of happiness that we do everything else, and we regard the cause of all good things to be precious and divine. Moreover, since happiness is an activity of the soul in accordance with complete and perfect virtue, it is necessary to consider virtue, as this will be the best way of studying happiness.

How many of us today speak of happiness and virtue in the same breath? Aristotle's work in the Nicomachean Ethics is considered one of his greatest achievements, and by extension, one of the greatest pieces of philosophy from the ancient world. When the framers of the American Declaration of Independence were thinking of life, liberty, and the pursuit of happiness, there is little doubt they had an acquaintance with Aristotle's work connecting happiness, virtue, and ethics together.

When one thinks of ethical ideas such as an avoidance of extremes, of taking the tolerant or middle ground, or of taking all things in moderation, one is tapping into Aristotle's ideas. It is in the Nicomachean Ethics that Aristotle proposes the Doctrine of the Mean - he states that virtue is a 'mean state', that is, it aims for the mean or middle ground. However, Aristotle is often misquoted and misinterpreted here, for he very quickly in the text disallows the idea of the mean to be applied in all cases. There are things, actions and emotions, that do not allow the mean state. Thus, Aristotle tends to view virtue as a relative state, making the analogy with food - for some, two pounds of meat might be too much food, but for others, it might be too little. The mean exists between the state of deficiency, too little, and excessiveness, too much.

Aristotle proposes many different examples of virtues and vices, together with their mean states. With regard to money, being stingy and being illiberal with generosity are the extremes, the one deficient and the other excessive. The mean state here would be liberality and generosity, a willingness to buy and to give, but not to extremes. Anger, too, is highlighted as having a deficient state (too much passivity), an excessive state (too much passion) and a mean state (a gentleness but firmness with regard to emotions).

Aristotle states that one of the difficulties with leading a virtuous life is that it takes a person of science to find the mean between the extremes (or, in some cases, Aristotle uses the image of a circle, the scientist finding the centre). Many of us, being imperfect humans, err on one side or the other, choosing in Aristotle's words, the lesser of two evils. Aristotle's wording here, that a scientist is the only one fully capable of virtue, has a different meaning for scientist - this is a pre-modern, pre-Enlightenment view; for Aristotle, the person of science is one who is capable of observation and calculation, and this can take many different forms.

Aristotle uses different kinds of argumentation in the Nicomachean Ethics. He uses a dialectical method, as well as a functional method. In the dialectical method, there are opposing ideas held in tension, whose interactions against each other yield a result - this is often how the mean between extremes is derived. However, there are other times that Aristotle seems to prefer a more direct, functional approach. Both of these methods lead to the same understanding for Aristotle's sense of the rational - that humanity's highest or final good is happiness.

There is a discussion of the human soul (for this is where virtue and happiness reside). Aristotle argues that virtue is not a natural state; we are not born with nor do we acquire through any natural processes virtue, but rather through 'habitation', an embedding process or enculturation that makes these a part of our soul. However, it is not sufficient for Aristotle's virtue that one merely function as a virtuous person or that virtuous things be done. This is not a skill, but rather an art, and to be virtuous, one must live virtuously and act virtuously with intention as well as form.

Of course, one of the implications here is that virtue is a quantifiable thing, that periodically resurfaces in later philosophies. How do we calculate virtue?

This is a difficult question, and not one that Aristotle answers in any definitive way. However, more important than this is the key difference that Aristotle displayed setting himself apart from his tutor Plato; rather than seeing the possession of 'the good' or 'virtue' as the highest ideal, Aristotle is concerned with the practical aspects, the ethics of this. Based on Aristotle's lectures in Athens in the fourth century BCE, this remains one of the most important works on ethical and moral philosophy in history.

Story is interesting but not mind blowing. Still, worth a look.

This is Perry Sachs book #2, so I realize that I'm a little bit behind on a few Gansky thrillers. I guess I always have some catching up to do. But this was great! For me it took a few pages for this to pick up, but once it did it happened rather nicely. So, if you happened to read "A Treasure Deep," then you can expect appearances from Jack Dyson, Gleason, and if you know Gansky's writing, a few surprises. With a title such as "Beneath the Ice," it isn't a shock that Antarctica is the setting for this, HMM, (how exactly do you put it?) CHILLER THRILLER!

So, as the title obviously suggests, there IS something beneath the ice, and Perry and his crew just might be the ones to discover it. I probably made the mistake of picking this up in the beginning of Fall, so I guess the chills of Winter won't hit me too bad. The question is, what is beneath that ice? Some suggest a pyramid, some a ziggurat. What's the difference, let what alone is a ZIGGURAT? Read it and find out. It really is quite interesting. What you can't really get past with Gansky is this: There will be adversity! And it won't be pretty either. This also has the undertone of idol worship in it. In The Bible, there were a lot of false gods, and Marduk is the focus of the enemy in this. Gansky happens to mention Baal, which I give him credit for. Baal was notorious for hideous things. Baal Molech was specifically hideous. SO, to not really give anything away, this might be a reminder to some the first commandment... YOU SHALL HAVE NO OTHER GODS BEFORE ME! This also spoke to me as a message of doing your best for our Father, despite the circumstances.

Alton Gansky has done it again! You can never accuse him of cooking up a boring plot, and if you DO accuse him, you most likely won't prove it. If I were to compare this to a meal, I'd say that frostbite would easily be the main course, with plenty of chills to tease the appetite! Finish the meal, and you just might get some pie for dessert. Hey, with all things considered, it goes down pretty well. Awesome job!

Overall a good book and a well done continuation of the Sach's Engineering group. If you've read the first in the series "A Treasure Deep" you've got to admit Perry and his crew are a great group of guys. Their dedication to the job, one another and to Christ makes for a real catechism between themselves and the bad element in the book. Alton Gansky weaves a compelling story and once it gets going it's quite a page turner. My problem with the story is that the bad guys were a bit over-the-top. Did they really need to be involved in a world-wide conspiracy? Couldn't they have just been a cult of evil that had money and a goal to resurrect their god? If you think about it did they really have a chance of getting away with their plan? I don't think so. Common sense aside it's a fun book, Jack is hilarious as usual, Perry is a strong leader and the characters make for a very good book. Read it under a blanket while drinking hot tea...it's a really cold story.

This is first book I have read by Alton Gansky, but based on how much I enjoyed this one it will not be the last. I picked it up to use some time on an airplane flight recently and was so captured by the story I quickly finished it from home.

The book starts with a discovery of a building under thousands of feet of ice in Antarctica, which was just a coincidence given that the research team was there to try and understand why an underground (under ice?) lake was expanding. So, from the outset you are wondering which direction the book would take? Global warming? UFO discovery? Scientific exploration?

I will not spoil the plot further by giving away the story, but suffice it to say that you will enjoy the book. The main characters are depicted with some depth to give the story realism and the action and suspense never stop. By combining ancient religious beliefs, modern technology and discovery into secret societies and infiltration all the way to the White House, it has all the makings of a great mystery thriller. You can't ask for more than that. Well written, and enjoyable. When is the movie coming?

except for the irritating inconsistancies and inaccuracies in the author's descriptions of the aircraft used in the story. Granted, these would go unnoticed by many readers but I am an avid aviation enthusiast (some would say "nut") and these things bother me and show a lack of technical research done by the writer. Specifically, he mentions the C-5 Galaxy cargo plane numerous times. For one thing he describes it as being ski-equipped for landing on the ice. First, no C-5 I'm aware of has ever been equipped with skis. I have seen pictures of real ones having landed on the Antarctic ice and they use their wheels. Besides the stuctural and aerodynamic complications of equipping such a huge aircraft with skis, imagine the results of landing on a conventional runway when it returned to it's base! Even worse, several times in the book he describes the C-5 as being propeller driven! That is inexcusable. OK, many reading this will think I'm being picky, and you may be right, but the little things are what seperate a good book from an excellent book.

That rant aside, I will admit that I am a big fan of Gansky's books and this is definitly a page turner. Highly recommended!

I had bought this book for my grand-daughter (13), but after reading it and giving it to her, I also recommended it to her mother and my friends. It is the story of Noah and his family during the Flood, told by his daughter. She asks the questions that we want to be able to ask; and, throughout the book, runs a thread of "mother knew best" that is delightfully impertinent to the men of the family. LRG

Not the End of the World written by Geraldine McCaughrean was an interesting book to read. It is a historical fiction about the events of Noah's Ark from the perspective of Noah's family. It takes place in the Middle East in the time of the Old Testament. The main character Timna who is about 10 years old, Noahs daughter,describes what life was like for her parents Noah and Ama, her brothers Shem, Ham, and Japheth, and their wives Bashemath, Sarai, and Zillah Throughout the story the family encounters sicknesses, people calling to them for help, death, and unsanitary conditions. One day Timna goes as far as to hide a nine year old boy named Kittim and a baby girl named Adalya on the ark to save them from the flood. As time passes Timna begins to wonder if the two are demons and if they are the ones behind their misfortunes. By the end of the story Timna decides that they are not demons and that God has put them there for a purpose. After this she and Kittim escape on a raft late at night with the help of Ama and without her father Noah ever knowing. "It was as if someone had extinguished it, so as to deal out judgment in the dark... or to conceal a getaway." (pg.231). When they found land they began a new life.
What I liked best this book is that Geraldine McCaughrean described different views from the animals on the ark that seem pretty accurate as to how people would expect an animal to feel. She described how a rabbit, bird, and a lion felt. Another thing I liked is that she gave a good amount of details about the events that took place. She did not add too much detail, drag scenes out, nor did she make them too short. The details given were generally at a fast pace making the story easy and entertaining to read. This book was different from others because not too many other books give different points of views from different characters. The only other book that I have read that gave views from different characters was My Sisters Keeper by Jodi Picoult. The author also used good imagery that gave me a better idea of what was happening on the ship. An example of this is "Our two bulging cats slump down asleep long before they can mop up all the mice." (pg. 76). All in all, this book was interesting, easy, and fast to read even though it was not completely factual. While reading this book I was interested with what the author had to say and I was impressed with how fast it was for me to read. I would recommend this book to anyone who is interested in reading about religious stories because it would be interesting to compare the original Noah's Ark story to this historical fiction story.

I have often wondered how we can raise our children with a knowledge of the Bible without presenting its people as one-dimensional flannelgraph characters. I know I've struggled all my life to see God's people as just that, people.

While some people are not willing to entertain fictional retellings of Bible stories, I can see from reading this book that it is an exercise that can enhance your faith rather than destroy it. No, you will not get a theologically sound version of the Bible story here. Stop looking for it. What you will get is a very real sense of a disaster of this proportion. You'll experience the claustrophobia, the pettiness, the annoyances, the hardships, the revulsion, the agonizing split-second decisions that characterize daily life, wherever it happens to be unfolding.

While the characters too often are painted as black-and-white, all good or all bad, some nuances are evident, especially in the character of Noah. Our society too often depicts devoutly religious people as unsavory fanatics. Noah's faith and trust in God is not mocked here, but rather presented as a rock-solid moral compass. The members of his family may view that compass differently, some scorning it, but it is not in itself dismissed. I appreciated that.

I think what surprised me most was that this book, in the children or young adults category, is a gripping read for an adult, too. I haven't found that to be the case for many YA books. It has broadened my view of the Bible, helping me to imagine the very real people in its all-too-brief stories. You may not necessarily think that's a good thing, but I would say, read it for yourself before deciding.

Yearly floods have been getting worse, and Timna's father has built a great ship. Noah claims to be guided by God's Plan, and he has collected a great number of animals into the Ark, despite the derision of his neighbors.

The time on the Ark is an ordeal for all those aboard. When the floodwaters arrive, people who used to taunt Noah are now dashed against the sides and left to drown. The sheer mass of animals creates feeding, behavior, and sanitary problems. Almost worse for Timna, before the Flood reached the Ark, her brothers were directed to kidnap another girl to be her youngest brother's bride in the new society her father envisions.

When Timna finds two orphaned children clinging to life, she must make a fateful choice. Will she obey her father's--therefore God's--will that all the "demons" shall perish, or will she show compassion to frightened youngsters?

Geraldine McCaughrean takes on a revered Biblical tale from a perspective rarely imagined: that of a teenaged girl. She evokes all of the senses in her descriptions of day-to-day existence in the floating menagerie. Gone are the fluffy images of a happy boatful of animals, and in its place a swill of misery is led by a man and his son, both of whom claim to serve God's Plan.

While the story is primarily Timna's, the author employs other points of view throughout the book. Other characters are given voice in some chapters, as well as some of the animals who are captive below decks. This helps to round out the story, and each time another POV is used, it is clearly labeled; however, there are moments where it is easy for the reader to lose track of who is narrating.

The hardest part to quantify is the meaning of this book for people of different religious or philosophical persuasions. If read as a purely fictional tale, this is an interesting take on an old story. For someone who believes in the literal value of the Bible, the portrayal of Noah and his sons will be offensive, as they are seen as fanatic, if not mad, in this account.

This review is based on the literary value of this book from a mainstream perspective. Overall, it is a well-told story that will draw readers in through Timna's journey, as well as the reader's senses. It shows the depth of human character in a tough situation, and is worth the read to anyone open-minded enough to give it a try.

Reviewed by Christina Wantz Fixemer
9/14/2006

If you're looking for a slavish retelling of the Bible story about Noah and the Flood, this book isn't for you. If you're hoping to read a book about pretty rainbows and obedient doves, this isn't for you. But if you want a story that will grip you from the beginning to the end with a realistic cast of human and animal characters, a plot that will keep you on the edge of your chair, and a setting that is both horrific and fascinating, then you must read this masterful book. Timna, Noah's daughter, is the main character and hero. What? You've never heard of her? Was she just another invisible woman from the Bible? Timna herself realizes the truth: " `Shem, Ham, and Japheth: sons of Noah.' They are the only ones who will be mentioned a hundred years from now when people tell our story. I know I won't figure" (p. 2). You must read until the very end to discover Timna's fate.
Timna isn't the only narrator in this book. Her three brothers, their wives, her mother, and even some of the suffering animals tell the tale from their various points of view. Each voice is expressive; each voice has a different cadence and leads us to a deeper understanding of the catastrophe of the Flood. Interestingly, Noah does not tell his side of the story. The author portrays him as a religious fanatic, a monomaniac. She leads us to question whether he is as "blameless" as the Bible story would suggest. Almost all the people on the Ark are cast in an unflattering light. After all, Noah's family saved themselves while thousands of people drowned: "The water boiled with people. They were swimming, or clutching hold of logs, doors, cartwheels. Animals, too, were swimming among them--dogs and horses, cattle, goats. The sky was full of displaced birds, circling, circling, with nowhere to land" (p.11). However, the family's faults--large and small--make them seem more human. Not likeable, but human.
McCaughrean tells this story through powerful language and imagery. The sensory world engulfs us. "Below us, in the bowels of the ship, along its entire length, beasts squealed and shrieked and keened, scrabbling with claws and talons and tails for some purchase on the rolling world . . . . Huge mounds of hot dung slid about the decking, dislodging small creatures in their path" (p.6). What did we expect? That all these animals would quietly behave themselves during the forty days and nights and all the claustrophobic days thereafter while they waited for the waters to recede? The Flood was not a pretty sight. Touches of humor and irony occasionally relieve the tragic events. Timna states: "No shortage of jobs for any of us. The end of the world is a busy time if you mean to outlive it" (p. 5). Without giving away the ending, let us say that some small hope sustains the survivors (and the reader). And perhaps even a grain of faith. In our time of natural disasters--hurricanes, tidal waves, earthquakes--the ancient story of Noah and the flood hits uncomfortably close to home. Highly recommended for ages 12 - 18.

Reviewed by Anne Dublin

Sometimes authors are on a roll. Sometimes they write what appears to be that perfect next book in a series, only to have it come up short. Or to have it bogged down just a bit. Gansky did that with his J. D. Stanton books. The first two were top notch. The third was simply third best. I'm going to say that the same thing happened with his Perry Sachs tales. This was a bit bogged down at times. But then again, oh well. It was still a good read!

Gansky can really do great when it comes to spiritual warfare, as well as the unknown. Basically, "Submerged" is highly unknown territory. That is, until it gets moving. And Perry Sachs gets the ball rolling. This is about a father and a son. Henry Sachs has a strange illness, and he's on his dying bed because of it. Perry is more than ready for a trip to Lake Lloyd, and his team's gonna accompany him, like it or not! And while it gets quite interesting, it all stays rather grim most of the time. And it gives us a conclusion worthy of Gansky's mark in Christian fiction.

Gansky got fancy, but he also made it rather simple. He did what he does best, and got me through the story. Alton Gansky remains a high favorite of mine to this day. And while he may have one or two that are good opposed to great, he's still got room on my bookshelf! I'll be looking forward to the next trip.

I love Gansky's books, especially this one, because he has unique ideas and plots, twists and turns. I think this is one of the most creative fiction books in a long time--from anyone. It's not only a page turner because of the suspense but there's no way you can guess what's going to happen. It kept my attention, like as in I wanted to find every available moment to get back to reading it. I loved the creativity, the out of the box thinking. I really recommend it highly.

It is a good action book - It is fast paced and pretty interesting. It can be kind of weird is parts, but is good.

It's filled with suspense - you just can't put the book down untill it's done.

This story follows Perry Sachs in his final adventure. He seeks to uncover the cause of a mysteious illness that claims the lives of his friends. It is an imaginative twist of the Gov. Conspiracy plot with the Supernatural Thriller plot. What highlights the tale is how unique and vivid the imagery is, from the strange demon inhabited caves to the surface of a toxic lake, Gansky captures the reader with wave after wave of exotic possibilities. He never quite answers all the "what if's" he brings up, but this only serves to allow the reader to speculate further...

Submerged is the last of a stand-alone trilogy of books with stories about character Perry Sachs, a senior project manager for his father's construction firm whose expertise lies in building super-secret military installations.

One day, Perry's father is stricken with a mysterious illness and two of his coworkers from a long ago project also become ill and die. Perry's father gasps out an incomplete sentence and in trying to unravel the mystery, Perry uncovers a secret base under a man-made lake in Nevada that exists on no map.

The mystery is, nobody knows who built the base there in the first place and whoever did was probably not human.

The result is a rather exciting tale of suspense and mystery with all the tropes: a mysterious, underground base, evil government officials, a growing mystery, an urgent deadline and others we have come to expect from the genre, but Submerged is published by Barbour Publishing whose mission statement is: Our mission is to publish and distribute inspirational products offering exceptional value and biblical encouragement to the masses.

Submerged is, in other words, an offering in the growing field of Christian fiction.

But the question is as there is no in-depth explanation of the gospel, there is no conversion scene, no opportunities to use the book to expound detailed Christian dogma, is the book worthy of the title, Christian fiction?

Agreed, there are characters in the story who are Christian and unashamedly so. They make it evident that prayer and faith is what keeps them going. However, it is wisdom that allows them to make good choices and no dues ex machina intervention of miracles that solves the ultimate problem. (In Gansky's A Ship Possessed, the ultimate problem was not solved with prayer, but with a bullet and that from the main Christian character!).

So is Submerged to be considered Christian fiction? I posit it is.

Christian fiction in the past has had to go through a difficult growing period and most early Christian fiction had to have a Bible verse on every page and at least several conversion scenes as well as miracles to bring the storyline to its unsatisfying conclusion. But take away its science fiction storyline and Submerged becomes a story sunk deep into the Christian worldview showing how Christians actually act in reality: plugging ahead with simple faith and a prayer that ultimately everything will be alright even if we don't live to see the next sunrise because there is ultimate order in the cosmos, and though we have no direct intervention from God in the tale, he is there as a quiet and subtle presence in the story becuase of the maon character`s relationship with him. All of this with no contrived or artificial interventions in the story to make it "Christian."

Alton Gansky and his fellow Christian writers just may preserve the genre.

"A Treasure Deep" got me interested from the very start and kept me interested for a while. Perry Sachs tries to save a man from being killed, and finds an ancient document in the process. He then goes to California to find a treasure. The small town mayor, Anne, gets suspicious and wants to know what he's looking for, but Sachs is very secretive. At first, this is intriguing, but after a while it became more annoying to not know what our heroes are looking for. Halfway through the book, Perry lets most of his associates in on the secret. They are obviously thrilled, but the reader is still kept in the dark. This might have worked, if Gansky had provided us with enough suspense to keep us interested, but unfortunately, after the opening sequence, there is very little suspense until the last 80 pages or so. Instead, too much time is spent on character development on a minor character (Anne), all in a rather preachy fashion.

Gansky's writing is good for the most part, except for contrived sentences like "Light danced through the liquid like carefree nymphs skipping through a pond in a European forest". Towards the end, the action picks up again, but the climax is disappointing. Everything is solved, not by our heroes, but by the clumsiness of one of the villains.

All in all, the book was somewhat entertaining, but promised more than it delivered.

Well, I picked up this with some anticipation, and in an anxious manner, both good and bad. Gansky is an incredible author, that's not to be debated. But the last book I read by him, I wasn't too impressed. His 3rd J.D. Stanton novel, "Out of Time" wasn't my favorite. But I was really hoping that this would redeem the Senior Pastor and author, and indeed he showed us once again what makes him great.

This is the beginning of Perry Sachs, an engineer, and his adventures. Well, if you are looking for a page turner, this is worth it! Just imagine a secret! Yeah, one of those, "You aren't qualified to know" type deals, ok? So suppose this effort attracts the Mayor's attention. Could be trouble, right? It might even attract some negative attention. It could get action packed, and it may get bloody at times. Oh yes, this is a treasure, one that you'll share with friends and family, because you don't just keep something this good to yourself!

In saying that, there are some good messages in this. One is to those who have ever blamed God for something. It gives you a certain amount of humility to realize that you shouldn't blame Him, although a lot of us do, myself included. There is nothing He can't handle, and nothing He can't forgive. Anne Fitzgerald found that out, and she also found that God's grace is so sweet.

This is just the first of a 3 book series, and I'm hoping that the other 2 pack a punch like this one did!

I won't rehash the details of the other reviews, so I'll just say I found the concept of the treasure and its location quite imaginative. I think one thing that happens in the end is sad, but makes a strong point. The characters are varied and interesting with the antagonists and their ruthlessness being ultimately counterproductive to their goal. After the story ended I thought to myself, "Why didn't they just ask?" What exactly am I talking about? To find that out you'll have to ride Mr. Gansky's freight train of suspense and action. From the special savant, Joseph, to the incredibly powerful Alex Olek, you will enjoy this book. The changing relationship between Perry Sachs and the mayor is just one of the interesting character relationships in the book. Give this one a read -- you won't be sorry. I leave you with -- Perry...uhh! :)

I found A Treasure Deep, by Alton L. Gansky, to be a real page-turner. The concept was fresh, the story captivating, and it was truly hard to put down. I highly recommend it to anyone who enjoys a fast-paced novel.

This is the type of novel that keeps me coming back to Alton Gansky's work. When you think you finally see where this is going (ala Kevin Bowen's "Wil's Bones" or Paul Maier's "Skeleton in God's Closet"), you're wrong! The storyline keeps a fairly consistent pace throughout. You'll come up with a dozen theories as to what the "Treasure" in the title is, but by the end you'll realize you weren't even close. I highly recommend this novel as an example of what Mr. Gansky can do when he's "on". If this is your first experience with his work, then follow it up with "The Prodigy" or "Vanished".

This was a gift for my son. It came on time and as described. My son very much enjoyed the book.

The doctrine of penal substitution doesn't, on the face of it, sound too glorious. It is a doctrine involving curse, punishment, blood and death. It is little wonder that people object to it so strenuously. Indeed, this teaching has been at the very center of a rift within the church--a rift that seems to be growing ever-wider and ever more visible. Once the realm of scholars cloistered away in the ivory towers of academia, the battle against this doctrine has recently reached the popular level and it has come under attack by influential and popular evangelical leaders. Needless to say, controversy has followed, and for good reason.

Pierced for our Transgressions: Rediscovering the Glory of Penal Substitution is the product of Steve Jeffery, Mike Ovey and Andrew Sach, all of whom are connected to Oak Hill Theological College in London, England. It carries a Foreword by John Piper.

The book is written for the serious and thoughtful general reader. Those who aspire to read nothing more complicated than Yancey or Lucado may find this a challenging, though surely enlightening, read. Those who tend towards works of serious theology will find it eminently readable. Those hoping for an exhaustive scholarly treatment of the subject will be disappointed.

The authors do not keep the reader waiting to learn what this doctrine entails. The first sentence of the first chapter is this: "The doctrine of penal substitution states that God gave himself in the person of his Son to suffer instead of us the death, punishment and curse due to fallen humanity as the penalty for sin." They say, rightly, that this understanding of the cross stands at the very center of the gospel message as given us in the Bible. What may seem so coarse, so vulgar, so bloody is, must be seen to be beautiful by those whose lives have been transformed by the victory won at so great a cost. It is, as per the book's subtitle, a glorious doctrine and one the church would do well to rediscover. While relatively few have renounced the doctrine, too few have even been explicitly aware of its existence.

The book's content falls in two parts. In the first the authors make the case for penal substitution, looking to the Bible, to associated theology, to its pastoral importance and to its long historical pedigree in the Christian faith. In the second part they turn to the critics, answering the charges that have been lodged against the doctrine. While there is much value to be mined in the latter half, it is the former that is of most profound importance. It is here that the doctrine is laid out, it is here that it is defended. We see that this doctrine is found in both Testaments and that it is foundational to our understanding of Jesus' mission, both in the way it was foreshadowed in the Old Testament through sacrifice and prophecy and in the way it was fulfilled and applied in the New. Though the authors are unable to provide an exhaustive treatment, something which could easily run to several volumes, they do provide a valuable overview of this doctrine's biblical basis. They turn next to this doctrine's place in the wider context of Christian theology, showing how it is inexorably connected to other Christian doctrine. After touching on the pastoral implications of maintaining the place of this doctrine, anticipating the charge that this theology is but a modern addition to Christianity, they defend it historically, showing how it has a historical pedigree that spans the two thousand years of church history. Finally, with the theology firmly in place, they move deliberately and confidently through objection after objection, charge after charge, responding to the critics of this doctrine. They are nothing if not thorough.

Endorsed by a veritable who's who of conservative evangelicals, this book is sure to clearly delineate the divide between those who hold to the historic Protestant position on this doctrine and those who do not. It has already done this in the U.K. and has begun to do the same now that it's available on this side of the Atlantic. I pray that it is widely read, widely studied and widely influential. Jeffery, Ovey and Sach have done the church a service with this volume. I'm grateful for it and commend it to you.

The book Pierced for Our Transgressions: Rediscovering the Glory of Penal Substitution is a timely and welcome resource to anyone engaged in the theological discussion concerning Christ's atonement. Everyone from pastors to church members, theological students to interested investigator's can find Steve Jeffery's, Michael Ovey's and Andrew Sach's treatment well worth the time to read - and own.

These authors set out to confront the relatively recent and influential criticism of the penal substitutionary aspect of Jesus Christ's atoning work; the classic view that Christ died on the cross as a substitute for sinners, with God imputing (or, ascribing) the guilt of our sins to Christ, and he, in our place, bore the punishment that we deserved. This doctrine has recently come under some criticism in a more influential and widespread way, and these authors set out to interact with the basic criticisms by establishing the reality of penal substitution from Scripture, then from Church history, and finally they engage with the typical arguments against affirming this doctrine head on.

Their first "line of attack" against the criticism of penal substitutionary atonement is to go straight to the Bible and ask the basic question, "Is it in there?" The succinctly and frankly write, "If God himself affirms penal substitution, if it is part of the explanation that he himself has given for why he sent his Son into the world, then we dare not maintain otherwise," (p. 33). They then proceed to look at various passages of Scripture: Exodus 12 and the Passover event; Leviticus 16 and the meaning of atonement within the sacrificial system; the concept as seen in the prophets, particularly Isaiah. What is amazing is even before they reach the New Testament passages, the authors have very adequately connected the concept of penal substitution to the bible and have drawn the connecting lines to Jesus Christ. They continue on, and go to the Gospels' witness, particularly that of Mark and John, and also to the letters of Paul and Peter. Their conclusion is that the Bible - not just one or two obscure references, but a significant thread throughout the Bible - points to the fact that God has expressed that salvation is through substitution, and this is seen ultimately in the person and work of Jesus Christ, who gave His life "as a ransom for many," (Mark 10:45).

This biblical framework is quickly followed by the building up of a theological framework, which the authors ascribe the doctrine of penal substitution a significant role, calling it the "centre of the [theological] jigsaw to complete a magnificent picture," (p. 148). Without this concept of salvation through penal substitution, there are many facets of the Bible that become improbable if not impossible to understand; such as the Holiness and graciousness of God, for one example.

They then proceed to answer the criticism that the doctrine of penal substitution is a misguided doctrine that has been steering the historic church astray at least since the time of the Reformation. To answer this charge, Jeffrey, Sachs and Ovey present 23 distinct historical theologians and organization that have upheld the doctrine of penal substitution. Their historic pedigree ranges from Justin Martyr (100-165 AD), Athanasius (300-373 AD), Thomas Aquinas (1225-1274 AD), John Calvin (1509-1564) and J.I. Packer (born 1926). Needless to say, they quite convincingly lay aside the misconception that the doctrine of penal substitution is a novel and misguided concept.

After they have built the case for penal substitution from the Bible, theology, pastoral/practical implications and also historical theology, the authors then begin to engage the specific points of debate. The address how the doctrine of penal substitution addresses and answers the criticisms regarding the Bible, the culture, violence, justice, our knowledge and right understanding of God, as well as our right understanding of the Christian life. I find this section of the book to be of immense value as a resource to draw from while in pastoral ministry. It is full of helpful and illuminating connections and points of response to some very common questions regarding faith and belief in Jesus Christ.

Some of you may be saying, "So what? Everything about this topic and book is only good for theology; what could it possibly mean for me in everyday life?" I actually had that same thought before reading this book. After reading it, I have found that this book is incredibly practical and applicable to my life, as well as anyone else's. One simple, but very penetrating sentence, that encapsulates the essence of this book, and what the doctrine of penal substitution upholds in its essence is this reality:

"The Lord Jesus Christ did not come into the world to meet with his friends. He came to die for his enemies." p. 152.

Pierced for Our Transgressions has helped me to see once again, the glory, wonder and sheer gracious love that is seen in Christ's death on the cross on my behalf. This cuts away at my pride, superiority and desire for that which would replace my longing for God and His honor. By seeing myself as at one time God's enemy, I can rejoice and bask in the finished and atoning work of Jesus Christ, who lived and died in my place, and welcomes me into the family of God.

This book is once again, well worth having on the bookshelf. Clear, compelling and comprehensive; I can't think of a better resource to draw upon when considering the glory of penal substitution and its impact on our lives and ministries.

A beautiful resurrection of British belief and Blighty faithfulness.

Proposed in this book, is the complete and unabridged, biblical and Reformed view of the penal substitutionary death of Christ Jesus. This Work of Christ interweaves with the Doctrine of Atonement, which is the foundation for justification through Christ by grace alone.

This encouraging modern effort receives a ringing endorsement from a score of Prostestant/Reformed theologians, scholars and pastors. It is a timely and adequate rebuttal to the challenge from the New Perspective-fold, who have sought to strain the doctrine of Justification in Paul's theology. PFOT challenges the wrong perspective that has taken hold of the church and the theological confusion that it ministers, stating afresh the importance of the cardinal truth of Christ's work and Person.

'The Bible depicts sin in uncompromising terms. Sin is stubborn (Romans 7) rebellion against God's rightful authority, flagrant transgression of His holy law, wanton perversion of His good creation. Sin despises the sacrifice of God the Son and grieves the Holy Spirit. Sin is adultery with a sinful world and unfaithfulness to our loving heavenly Father; the self-exalting, self-destruction of a proud humanity that turns away from the Source of life, breath and everything else - and in its foolishness claims to be wise.' pg 158

The recent rise in the development of critical/textual theology may appear to offer more to the biblical believer. Yet, when their whole system of exegesis/hermeneutics is unraveled, revealed is an absolute denial of Scripture's divine origin.

'In order to appreciate the teaching in Leviticus, we need to realize that Exodus raises a profound question, 'How can a holy God dwell in the midst of a sinful people?' Yet the sinfulness of God's people renders His closeness problematic, even dangerous. Limits are to be put around Mt Sinai so that the people do not draw too close to the Lord (Ex 19). If they do, they will perish (v21).' pg 42

'Nadab and Abihu attempted to approach God in an inappropriate way and their deaths underline that the problem of a sinful people sustaining a relationship with a holy God is serious indeed (Lev. 10:3). What (one) fails to appreciate is that God's wrath would be seen far more often if it were not for the successful operation of the sacrifices set forth by God to deal with it.' pg 47

As through grace, Christ's vicarious death prevents God's continued judgment in all manner of ways today.

When something lives up to its hype it is special. It doesn't happen often, but when it does I get excited. This was the case when I was reading Pierced for our Transgressions. I just kept saying, "this is great stuff!"

For starters the task at hand is one that ignites passion in my own soul, as the subtitle says, "Rediscovering the Glory of Penal Substitution." This is a book that overtly sets out to refresh believers with the ever sparkling diamond of person and work of Christ.

The first thing you notice after the striking cover page of thorns is the army of endorsements. There are just pages and pages of contemporary pastors, theologians and songwriters who are excited about this book. John Piper writes the forward and fires you up to be impressed and amazed at the glory of the atonement.

The authors, all of whom are British and associated with Oak Hill Theological College in London, are able and ardent defenders of the doctrine of penal substitution. They write with in a clear, comprehensive and compelling style. For those who may not be familiar with the authors they reminded me of a combination of D.A. Carson and Wayne Grudem, through their scholarly but at the same time succinct and devotional style.

As far as the structure, the book is divided up in 2 major sections, Part 1: Making the Case, and Part 2: Answering the Critics.

I really enjoyed the biblical examination of penal substitution. The authors stroll through the Scriptures and examine the glorious landscape of the atonement.

The authors define penal substitution in the following way, "The doctrine of penal substitution states that God gave himself in the person of his Son to suffer instead of us the death, punishment and curse due to fallen humanity as the penalty for sin."

Throughout the intensely theological biblical examination of penal substitution the authors unpack several author important corollary themes that help us understand the necessity of penal substitution. They point to the fall of humanity as a "decreation" and show how all sin is ultimately idolatrous, calling it "false faith." This false faith is "delusional, undermining our ability to think rightly particularly about God....it is a willed commitment....beyond a merely rational impairment, so that we actually desire what is evil."

A high point in the book for me was the section on the relationship within the Trinity with respect to the atonement. We see the "Generosity within the Trinity" through the Father giving the Son that he may give the ransomed to the Son (cf. John 6).

Since the authors are presenting the doctrine as a biblical doctrine in the face of no small amount of contemporary attacks it is helpful for them to show that this doctrine of penal substitution is nothing new. They cite church history as an auxiliary in proving their case, but they are careful not to elevate history to a unbiblical level of authority: "We are interested in whether penal substitution is biblical, not whether it is traditional, and the accumulated testimony of the all the theologians in the world means nothing against the authority of the Bible....Although we do not look to previous generations as a source of authority, they are a valuable source of wisdom."

The authors then trace "The Historical Pedigree of Penal Substitution" from Justin Martyr to Athanasius to John Calvin to Charles Spurgeon to John Stott to John Murray to other contemporary teachers such as John Piper and Wayne Grudem. This an informative and encouraging section.

In the second section the authors set out to interact with the opposing arguments against penal substitution. In each case they quote directly from the dissenting sources and seem to engage carefully and fairly with the respective arguments. I found this section to be a clinic on how to think and interact with arguments biblically. It was outstanding.

Each of the answers average only a few pages. Some of the arguments included are:

`Penal Substitution is not important enough to be a source of division'

`Penal Substitution rests on unbiblical ideas of sacrifice'

`The violence involved in Penal Substitution amounts to cosmic child abuse'

`The retributive violence involved in penal substitution contradicts Jesus' message of peace and love'

`It is unjust to punish an innocent person, even if he is willing to be punished'

`Penal Substitution does not work, for the penalty Christ suffered was not equivalent to that due to us'

`Penal Substitution relies on an unbiblical view of an angry God that is incompatible with this love'

`Penal Substitution legitimates violence and encourages the passive acceptance of unjust suffering'

Over and over again I marked up my book with "This is good." Or "YES!" I will return to these pages regularly.

Finally, I commend the authors for their efforts in making this book pastoral. The overall tone of the book is pastoral, however, they go out of their way to address sections to pastors. Within the context of unpacking the biblical teaching of penal substitution they insert a valuable chapter entitled, "Exploring the implications: the pastoral importance of penal substation" and then in conclusion to the work they provide an appendix entitled "A personal note to preachers." Again, I really appreciate the effort of the writers to connect the dots of the importance of penal substitution and then lovingly bounce the ball to the pastor to shepherd like the doctrine matters and like it is under attack.

I tend to not be one to oversell something for the obvious reason that people will inevitably be disappointed. However, in the case of Pierced for our Transgressions I do not have this fear. If you are a pastor you need to read this book. If you are not a pastor but are a believer who wants to understand the cross better, you should read this book. It may well be the one of the best books I have ever read. I cannot recommend it highly enough.

Thirteen-year-old Nicole Nieman never really thought about being Jewish -- until her native France is invaded by German soldiers upon the outbreak of World War II. Suddenly, her friends and neighbors are struggling against hunger, wondering whether it's better to wait out the war -- which they're certain will end within months -- or risk fleeing to Switzerland.

One day, after spending the night at her best friend's house, Nicole discovers that soldiers have ransacked her family's home and taken away her parents and nine-year-old sister. She barely has time to register the horror when she is forced to run, as the soldiers are hunting for her, too. Desperate, Nicole approaches countless Christian friends, only to be turned away each time, as each family fears for its own safety.

Finally, Nicole finds refuge with her teacher. Living in a dormitory with classmates from the country, Nicole waits and hopes, her mind struggling to remember the way things were.

Although this intriguing story is powerfully written, it might be a bit frightening for younger children. Like many Holocaust-era stories, there is no sugar-coating or promise of a happy ending.

As I read A Pocket Full of Seeds, by Marilyn Sacks, the vivid verbs and its unusual style son drew me in. Taking place in Aix-les-Bains, France in the early 1940's, it brought World War II and the invading German soldiers to life. Nicole, the main character, and her family- Papa, Maman, and little Jacquline, are Jews, so they get to "enjoy" the full wrath of the Germans.
One day, Nicole comes home to find a wrecked home and a neighbor urging her to leave for Nicole's parents had been captured by the Germans! She searches for a place to stay, for the soldiers were planning to return to her apartment. Do you think she'll find one? Whatever the outcome, you will enjoy this book. The style in which the author writes is intriguing. She starts the first chapter in February 1944, but the second one dates to May 1938. She increases the dates slowly as the first chapter begins to make sense, and the last chapter is dated December, 1943. This book is so descriptive! I loved A Pocket Full of Seeds, and I guarantee other readers will too.

I must have read this book 5 times between 4th and 6th grade. I am now 30 years old, and the name of the book AND the author pops into my head as if it were just yesterday. I highly recommend this book for children who are just beginning to have that special curiosity about the world and its history. Thoroughly entrancing.

This is a wonderful book. It grabs you and makes sure you understand. It's about a girl named Nicole Nieman and her family who live in Aix-Les-Bains, France. They are not enslaved until 1944 when their town is invaded. A weakness is it can be confusing in parts of the book. Sometimes it goes back in time so Nicole, the girl, can tell when she lived with another family besides her parents. If you like the type of books that hold on to you and make you live for your life, this is a book for you.

As I read the book A Pocket Full of Seeds, by Marilyn Sacks, the vivid verbs and its unusual style soon drew me in. Taking place in Aix-les-Bains, France, in the early 1940's, it brought the sense of World War II and the invading German soldiers to life. Nicole, the main character, and her family, Papa, Maman, and little Jacquline, are Jews, so they get to "enjoy" the full wrath of the Germans.

One day, Nicole comes home from school to find a wrecked home and a neighbor urging her to leave, for her parents had been captured by the Germans! She searches for a place to stay, for the soldiers were planning to return to her apartment. Do you think she'll find one? Whatever the outcome, you will enjoy this book. The style in which the author writes is intriguing. She starts the first chaper in February 1944, but the second dates to may 1938. She increases the dates slowly as the first chaper begins to make sense, and the last chaper is dated December 1943. This book is so descriptive! I loved A Pocket Full of Seeds, and I guarantee other readers will too.

I use this book for my fourth grade literature circle group when we study immigration. I can only find it on Amazon now. It tells the story of a jewish immigrant girl and her experiences as she leaves her country to come to America. The struggles of the immigrants are portrayed within its pages. The students can feel what life was like for Ruth. We had great discussions in our group. I also enjoyed the part where she learns to appreciate her mother instead of being embarrassed by her!