People are always condemning the Dalyites for their "separatism," but my feeling is that they couldn't be separate enough. Well, maybe on Neptune. The far side.

Sarah Hoagland and Marilyn Frye's new anthology, Feminist Interpretations of Mary Daly is a self-proclaimed "open-ended journey" into Daly's philosophy and the very patriarchal canon she resists. Like some of the earlier Re-reading the Canon volumes, which situate women thinkers into a canon crafted to exclude them, this volume (with purposeful irony) places Daly "into the very canon which she herself has argued is a branch of patriarchal religion grounded in the dismemberment of the Goddess, and which her work is dedicated to undermining by means of animating women's possibilities."(2) In the same breath this collection places Daly in a rapidly emerging feminist canon that continues to distance itself from the radical feminism of the 1960s-70s. Viewing Radical Feminism as framework in progress, and not as an eight year experiment that ultimately failed, reveals uncharted territories and new possibilities for projects grounded in Daly's work. This collection takes the first steps into this newly imagined territory. Whether Daly's work changed/saved your life-- or, like me, you never read her closely because the word on the academic streets was that she had nothing serious to offer-this volume will forever change the way you think about one of the most prolific feminist writers of our time. For Daly scholars this anthology is filled with suggestions for new research projects. Daly skeptics will find unexpected interest in the daring and creative applications of her ideas to third wave feminist conversations. In any case, the collection brings together enough innovative re-readings of Daly's work to safely predict a renewed interest in her systematic philosophy, if not a renaissance in Daly scholarship. Dr. Alison Bailey Illinois State University

This is a translation of the 1983 Code of Canon Law produced by the Canon Law Society of Great Britian and Ireland. It covers the entire revised Code and a few supporting documents. The translation is reliable and graceful, but is not widely cited in the United States. There is no commentary on the canons, and an index of canons must be purchased separately. The original Latin text of the canons is not provided. Overall, a respectable, but strictly utilitarian, production.

Although this book is billed as a practical guide to the code of canon law, it is in French, which is hardly practical.

A small reprinting of some canon law questions-and-answers which were penned for Catholic newspapers in the early 1980s. Neither a code nor a commentary, the materials tried to respond briefly (sometimes, extremely briefly) to a few of the more common questions about Church law being floated in Catholic circles at the time. Some pretty famous canon lawyers contributed to the project, but unless one's current questions coincide exactly with a given question in the book, there is not much point in consulting it anymore.

Be aware that this music is written for treble instruments (violin, to be specific) not for voice. No words are provided, even for the folk songs or for other pieces that were originally intended to be sung.
The readability, the typesetting, and the paper quality of this book are good.

The title of this book may be a bit misleading to some hoping to read a book about the formation of a single American Orthodox Church. I thought it would be much more about ways to go about achieving that goal, and to a certain extent, it is. The thing that I didn't realize was that the book is largely comprised of long quotations from canon law as well as from civic court rulings about church administration. The last several chapters were quite interesting, but the rest of the book will not be appealing to most readers.

This book probably wouldn't even be interesting to most Orthodox Christians since it primarily involves the Orthodox in North America (about 5 million people.) This is a very scholarly book (and quite an excellent one for what it is), but I just think that this isn't what most people will expect. It is worthwhile to read if you are interested in canon law, but probably not interesting to you if you are not. As good as this is about its subject, it is DEFINATELY not the place to start reading about the Orthodox Church.

The author of this essay, a series of chapters trying to define a literary category, is smart and writes engagingly in witty and clear prose for an academic. I recommend this book because it holds several strong chapters on translation and politics of publishing. But, despite best efforts, the titular question remains addressed in unsatisfying fashion. It seems there is so much to say about the politics of reception and lack of reception, about the politics of literary influence and trade, that the book contains less about literature than one might desire from such a well-read guide. Good sense needs no method, but here, in spite of some good sense the author has chosen curiously, eccentrically, the texts with which to make his discussion. The common qualities that bind the chapters pertain more to the context of readers, editors, and occasionally writers. Greaer balance must be achieved. There is too little discussion of the literature itself. Surely, it is too blandly limiting to consider world literature merely a mark of consumer culture and national expectations for others, the literature remaining nearly at all times secondary to the category. Only some scattered anecdotes will lead readers to understand the cause of the author's dedication to literature and comparatism.

The range of the author is admirably broad. It is possible readers of this book will come away with a burning desire to read a book or author mentioned by Damrosch. The bibliography given is remarkably trim for such an undertaking. It seems to me that this book adopts more of the literary discourse concerning the relation of power and knowledge in the formation of literature than the philological attention characteristic of an academic tradition that has been comparing languages and national literatures for centuries (granted, rarely having addressed the question Damrosch approaches). Though the author floats Auerbach's in and out of his discussion as an exemplar of an earlier attempt to give definition to the idea of world literature (even if drastically limited that author's own expertise in the languages of Europe), a , this book is not, and to be fair, did not intend to be.

The best discussions, I felt, concerned Gilgamesh, early Egyptian poems, and Rigoberta Mench/u. In the end, the definition made for world literature seems a general and useful point of departure for authors of better books to come on the topic.

This book is a bunch of garble-d-goop and talking in circles and not saying much of anything.
The bible specificlly tells you how to pray. Nothing has been lost in the interpitation. The writers of the books of the bible were told by GOD to write it down and they did. GOD does not, and can not, lie.
Where did this guy get his information on 45 (to HIS knowledge) lost books of the bible that were kept out of the interpetation because someone decided, in their vast wisdom, that we did not need them? There is no such thing, period.
This information was created out of imagination, just like Mormonism and the Davidians and any other cult.
If you would like the TRUTH about prayer, may I suggust writings by Hank Hanigraf, Luis Pulau, Billy Graham, or the author's of the books of the bible.

Before Mr. Braden ever tells us what the lost mode of prayer is, we have to listen to both sides of tape 1, then listen to more than half of side A of tape 2 - and there are only two tapes. Most of the tape 1 is dedicated to:

1) descriptions of various prophecies that all support the idea that we are in a historical period of change (You probably already know that without the help of prophecies.)

2) distorted references to scientific research (cold fusion, molecular structure, new observations in astronomy, etc.) used in attempts to support the idea that we are all connected through vibrational energy (which I believe is true on some levels, but most of his examples don't really logically support the idea. It just seems like an attempt to make the tape sound academic when it's not. There are even grammatical errors.)

The lost mode of prayer can be summed up as follows: Don't pray _for_ things because that focuses on lack and fear. Instead use all of your senses to feel, see, smell, move through how things are as you want them. Then, give thanks for your part in the creation. For example, instead of praying _for_ rain," "pray rain." Experience how it feels, looks, etc., then give thanks. Okay, this actually is a great way to deepen prayer, but it takes forever for the tapes to get there.

The rest of tape 2 focuses some on praying peace and using nature to get back to the feeling of peace. The Hindu peace prayer is nice and at first seems to bring the tape to a close on a higher spiritual plane. But then, it is jarringly followed by a commercial after a very brief musical interlude!

The Lost Mode Of Prayer examines our ability to become more than a spectator in creation. As a student of the healing efects of prayer for over 16 years, I found Mr. Braden's tapes inspired and very helpful. Prayer is a tangible tool. Mr. Braden understands this and provides an outline for exploration that those who are open to the possibility of proactive personal healing may follow. His methods work. At the very least, listeners will find themselves moved to examine their faith. Those who have begun to work with their faith will discover a new empowerment.

This book uses two techniques, with differing effects, to illustrate its point. First, it uses actual quotes from past papal and magisterial pronouncements in order to paint a picture of the Church's opinion on any given topic at various times through history. This first technique is admirable and effective. The stars I give are merited because of this, and so the book is a useful reference tool, if nothing else.

The actual text of the book comes in the form of commentaries, which follow the aforementioned quotations. This text, as well as the introduction, tell more about the biases of the authors than of the church. Biased though, it may be, the opinions expressed are not invalid. They are, however, unbalanced. In the introduction of the book, the authors identify themselves as largely feminist activists who support new translations of Scripture that attempt to use gender-neutral language in every verse (leaving out he and she, and substituting "spouse" for husband or wife). I fail to see how such relanguaging does anything to help the feminist cause, as it only disguises real sexism that clearly existed in the first century and other times. I also find it curious that, when it suits their needs, Church documents are *not* rewritten in gender neutral terms, presumably so that early church "sexim" can be exposed. While I am sympathetic to the authors' aim at revealing such things, I would much rather they do in an intellectually honest fashion.

On the whole, if you are looking for a compendium of actual church documents (no amount of bias has altered the utility of the quotations that make up the lion's share of the book's merit) then this book is worth having. Better yet, once you have the book, look up their quotations for yourself to get a better historical perspective on what they selected.

While reading this book I was reminded of an old anecdote about Harry Truman and the election of 1948. While speaking at a rally someone from the crowd yelled out "Give 'em hell, Harry" and Truman immediately came back with, "I'm not giving them hell I 'm giving them the truth. It's just that to them the truth is hell!" That's what the authors of this book do, give them hell in the form of the truth. In "Rome Has Spoken" the authors set out to show that, despite what the Vatican claims, many official teachings of the Roman Catholic Church have changed over the centuries. That means that all the controverial issues now facing the church, such as women's ordination, mandatory celibacy and contraception, cannot be swept away with the claim that church teaching is "unchangeable." The author's let contradictory statements from the official church documents, and members of the Roman Catholic hierarchy make their case for them. In each chapter an expert on the particular issue explains in a clear and understandable manner the historical and theological context of the given church teaching and how it has changed over the past 2,000 years. A very enjoyable and very interesting book. A must read for any thinking Catholic!

This is a well researched, well written book that exposes much of the hypocricy of some of Vatican thought, and puts a lie to the phrase that often comes out of Rome, "As we have always taught..." It definitely shows how Church doctrine has, as Rome says, "developed," over the years. It is also a very very instructive and accurate source on many of the issues that are of real importance to the People of Godde. It is written in clear and consice language, is easy for just about anyone to understand, and is worth every penny.