The writings of St. Augustine and St. John Chrysostom are invaluable especially when wanting to study the foundations of the Latin West. (Of course with the exception of some of Augustine's seemingly pro-Reformation ideas.....)
This 14-volume set is excellent in providing a substantial amount of theological and spiritual prose. However, the commentaries by some of the books' editors seem to have an anti-Roman Catholic edge to them. (Especially the comments by Paul Schaff when referring to the "Popery and Romanism" of the Roman Catholic Church.) This I believe is in bad taste....even for an Anglican "scholar."

I graded the work a five star only for the eloquance and mythodical, yet very neccessary thological literature that tends to bend the ear of anyone desiring to gain more knowledge into mystical and contemplative life. However, the print quality is less than stellar and the paper is cheap. Too bad! I purchased it for the content. So I had to put away the cheap ink and paper.

This 14-volume set is essentially a St. Augustine and St. John Chrysostom collection. It includes the most famous writings of these two very important Church Fathers. Each volume (450 pages on average) includes introductions to each book, short annotations (including scripture citations) usually related to translation, and a scripture and subject index. The translations are old (originally published in 1889) so the wording can be stiff at times, but the English is eloquent and dignified. This collection does not use archaic language except when quoting Scripture. Here are the volumes and what they contain:

Augustine:

Volume I: Prolegomena: St. Augustine's Life and Work, Confessions, Letters

Volume II: The City of God, Christian Doctrine

Volume III: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Volume IV: The Anti-Manichaean Writings, The Anti-Donatist Writings

Volume V: Anti-Pelagian Writings

Volume VI: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

Volume VII: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies

Volume VIII: Expositions on the Psalms

Chrysostom:

Volume IX: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes.

Volume X: Homilies on the Gospel of St. Matthew

Volume XI: Homilies on the Acts of the Apostles and the Epistle to the Romans

Volume XII: Homilies on First and Second Corinthians

Volume XIII: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon

Volume XIV: Homilies on the Gospel of St. John and the Epistle to the Hebrews

During this time period where many non-Christians believe thatscience has few roots in Christian belief, this is the book to read for introductory purposes. As the book moves through several names and backgrounds, one discovers the truth that, in fact, many scientists and mathematicians -- even founders of some important scientific fields -- were actually Christian believers. The mask is unveiled, and is entertaining, interesting, and encouraging for Christians and even non-Christians.

However, for those who actually want in-depth studies of the minds of people like Francis Bacon, Isaac Newton and Jonathan Edwards, please look elsewhere. These people are amazing Christian men that did not get justice by just a page to their name and testimonies. I felt disappointed with the lack of depth. I guess the depth was traded with one of the high points of the book -- an amazing, broad list of highly influential scientists that did not or would not believe in evolution, and things to know about them.

Therefore, I think the purpose of the book was mostly to take aim and fire into the argument that evolution has been supported (and will always be) by the more educated and influential scientists. This is a great book to take care of that argument and throw it in the trash, truly. This also is a good read for the day (the book is quite short)... however, it is not a must read, especially if you're a college student looking for much detail to memorize and retain.

Easy to read. Covers facts about the work, discoveries, and personalities of many very famous historical figures of science who were believers in God.

"There are many people whose spirits are in their bodies like corpses in their tombs. And, just as God will, at the end of time, raise up dead bodies by his word, so he now gives life to dead spirits by the power of his word." (Blessed Humbert of Romans, 1200-1277)

This work combines the great Jerusalem translation of the Bible with 200 extracts from the writings and teachings of the Saints, each extract placed at the appropriate place within the Bible. There are 100 extracts for the Old Testament, 100 for the New, and an additional 20 texts that allow the Saints to speak about their love and devotion to Scripture reading.

Addtionally, the volume contains a brief biographical sketch of each of the 90 saints featured in the texts, and a topical index to the extracts covering 96 toics from Almsgiving to Worship. A calendar of saints and a list of patron saints is also included.

This is a wonderfuly inspirational volume that shows how, thorughout the ages, the Word of God has inspired men and women to live holy lives filled with the Spirit and in communion with the Church. In this way it encourages us to read and re-read the Scripture, finding in it inspiration for our own lives and providing the Holy Spirit with "the raw material...to work with when he wants to inspire our thoughts".

I would have given it five stars had it (a) been the full study edition of the New Jerusalem Bible text with all the notes and (b) contained a more comprehensive biography and suggested readings for the saints. However, this does not detract from the inspirational value of this book -- truly spiritual food.

Indeed, as Jesus said, "human beings live not on bread alone, but on every word that comes from the mouth of God." This is better than the finest bread.

This is a great Catholic Bible. The translation is easily approachable by the modern reader, and the scriptural guidance of the saints is a helpful and enjoyable plus. If you are a Biblical literalist like myself though, take note that this Bible seeks to be gender inclusive, and that is a con. But what, after all, is a single con when the rest is perfect?

This book has a fairly unique slant on the book of Revelation. It is pre-tribulational and pre-millenialist. The frequent references to science give him insights into passages that others (even with a similar theologic slant) don't always get.
In truth it is sufficiently 'unique' that I would not recommend it as your only Revelation commentary (probably the Revelation book published by Ritchie would get that position) but it is extremely useful as a second or third book of a set. I am doing a series of addresses on Revelation and have used it frequently.

I have read Dr. Morris' Revelation Record three times. Most of the mysyeries that have surrounded the book of Revelation have been explained in this most literal interpretation. As a creation scientist Dr. Morris' unique gifts have made The Revelation Record sobering but exciting. The revelation to me is the loving kindness of God in His grace as His wrath is poured out, His continual reaching out to those who don,t believe. It is indeed a blessing to read this book and gives the reader a factual hope in God for the future.

This slim volume is made up of four lectures Henry delivered in a 1989 tour of Scotland. Demonstrating the truth of Christianity's truth claims has served as the driving passion of Henry's life and work and these addresses have the same focus. Chapter One sets the tone with an overview of the current state of philosophy, theology and apologetics -- in Henry's opinion, all dominated by an underappreciation for the central Christian concept of rational propositional revelation. Chapter Two deals with the controverisal subject of presuppositions and their role in theology and apologetics. Henry is a dedicated presuppositionalist of the Gordon Clark variety and proffers what he sees as a via media between fideism and evidentialism. Chapter Three presents the two basic axioms or presuppositions of Christian theology: ontologically, eternal God as trinity; epistemologically, the Bible as propositional revelation. Chapter Four continues this theme as it traces the downgrade trends in contemporary theology towards irrationalism and offers a critique of its premiere purveyor - neo-orthodoxy.

Altogether, these lectures provide an excellent introduction to the thought of the foremost spokesman for evangelicalism in the 20th century. One could wish he had spent a bit more time speaking to the postmodern condition rather than beating the long-dead horse of logical positivism. The recurring emphasis on warrant and the like similarly betrays a dependence on outmoded foundationalist concepts of rationality. Nonetheless, most of what he says is right on target.

This book is the published form of the four Rutherford Lectures C.F.H. Henry gave in 1989 at Rutherford House in Edinburgh.

Henry begins by showing Christians how they have abandoned their "intellectual birthright" and settled for "a mess of pseudo-intellectual pottage." He argues that modern Evangelicals have in fact cast off their moral and epistemic moorings by trading the foundation of Scripture for anti-Christian thought systems. Henry identifies the decay of Western society as the result of this trade.

Henry then argues that a return to the presuppositional method, founded upon the axioms given by God in Scripture, will return Christianity to its proper place in the intellectual arena and cause a radical change in the church. Only then, says Henry, will we again drink from the "eternal springs" found in the glorious truths of God's Word and drastically alter our sinking society.

Marvellously written and enjoyable to read, I strongly recommend this book for anyone who is interested in Christian thought and desires to see the destructive trends of our society reversed.

This book is great. It's great if you want to completely confrom to what's expected for you to do just because someone told you God wants you to do it. It's great if you believe a higher, supernatural power watches every step you take and actually cares what you do. It's also great for mimes, you can make some damn funny impersonations too.

Do you have questions about such things as the Bible and science, theological issues, practical living, etc., but are afraid of scientific jargon or arcane theology? Then this book is for you. Every question has a self-contained answer.

Very Biblically-based. Good answers to common questions. I've handed out 5 and am back for more!

Apparently the Young Earth crowd, having lost their stronghold in evangelical churches and clinging to an ever shrinking base among American Fundamentalists, need to do damage control. Let me dispense with one reader's "defense" of Henry Morris:

Point 1: Gen. 1-11 is quoted as literal, journalistic, historical fact by Jesus and the New Testament.

Truth: It is not. Jesus merely said that God made people "male and female" from the beginning - hardly a "proof" that Genesis 1 means a literal 24-hour day. No one is doubting that mankind had a beginning. In fact, both Paul and John say that Genesis 1-3 was an allegory - the snake represented Satan.

Point 2: The 6-day creation theory wasn't original to the 7th Day Adventists. It was held by Luther.

Truth: In a book about creationism endorsed by Morris himself (The Creationists), it is plainly acknowledged that modern young-earth theories stem from the SDA denomination. That people living centuries ago during the dark ages may have misinterpreted Genesis is irrelevant; Luther was an anti-semite who retained most of the Roman Catholicism's false doctrines, suffered from obsessive-compulsive and bipolar disorders, and his church tradition has long since petered out - modern evangelicals are rooted in the Anabaptist tradition and owe next to nothing to Luther. Luther prompted the reformation, but no one considers him a great thinker or theologian, merely a catalyst. By contrast, Augustine, Origen, and other church fathers whose intellectual prowess far outstrips Luther's held Gen. 1 to be symbolic, and this view reigned among theologians for more than 1,000 years. It is worth noting that most common people of Luther's time believed the earth was flat and the sky was made of metal - Chick Little accurately portrays the beliefs of that time period. Do we trust their view of the earth's age?

Point 3: Henry Morris doesn't promote King James Onlyism.
Truth: Henry Morris wrote a LETTER to his followers saying his ministry would only use the KJV because modern Bibles are full of "evolutionary assumptions." This letter prompted a public rebuke from James White.

Henry Morris is scientifically and Biblically unsound. Charges stand!

Henry Morris is neither a scientist nor a theologian. He's a hydraulics engineer-turned-author who's obsessively promoted the 7th Day Adventist doctrine of a "young earth creation" far outside the SDA denomination - doing nearly incalcuable damage to many churches. He's since gone on to promote the "King James Only" cult group which further seeks to spread 7th Day Adventist false doctrines among Baptist Fundamentalists, and even promoted a sort of astrology among Christians! Jesus said we'll know them by their fruits - Morris' fruit is churches ripped apart over the age of the Earth, and seekers convinced that the Bible isn't true because of Morris' bizarre interpretation of Genesis. Morris deserves nothing but a firm, unsympathetic rebuke for distorting the Bible, slandering other Christians ...and lying about science.

This book must be hitting home judging by the incredibly intemperate reviews by professing Christians. Clearly some people can't tell the difference between allegories and alligators.

As Morris points out, everywhere else in the Bible where Genesis 1 is quoted, including by Jesus Himself, it is quoted as straightforward history. The Hebrew of Genesis 1-11 it very clear, with the frequency of the vav consecutive and other features of the verbs pointing to historical narrative. Conversely, if it were Hebrew poetry there would be lots of parallelism, which there is not.

One must also wonder about professing Christians who, in effect, say Jesus was wrong when he said "Scripture cannot be broken" (John 10:35), quotes Genesis 1:27 and 2:24 to assert that people were made male and female "from the beginning of creation" (Matthew 19:3-6, Mark 10:4-6), and that the Flood and Ark were things that really "occurred" in the days of Noah (Luke 17:26-27).

It's also absurd to use indefinite time words to overrule the plain meaning of Genesis. After all, how old is old? I think anyone over 40 is old -- it's a relative term! The words used to describe mountains etc. as "old" are always in relation to a human lifetime. 3000 years really is OLD -- it's only the indoctrination of millions of years that has persuaded people to think of this huge stretch of time as "young".

And of course, the usual SDA canard is raised. FACT: the straightforward interpretation of Genesis was the main view of the Church Fathers and Reformers, not to mention the 19th Century Scriptural Geologists. Here are just two of many quotes:

1. Basil the Great, 4th century Church Father:

'"And there was evening and there was morning: one day." And the evening and the morning were one day. Why does Scripture say "one day the first day"? Before speaking to us of the second, the third, and the fourth days, would it not have been more natural to call that one the first which began the series? If it therefore says "one day", it is from a wish to determine the measure of day and night, and to combine the time that they contain. Now ***twenty-four hours fill up the space of one day***-we mean of a day and of a night; and if, at the time of the solstices, they have not both an equal length, the time marked by Scripture does not the less circumscribe their duration. It is as though it said: ***twenty-four hours measure the space of a day***, or that, in reality a day is the time that the heavens starting from one point take to return there. Thus, every time that, in the revolution of the sun, evening and morning occupy the world, their periodical succession never exceeds the space of one day.'

2. Martin Luther, 15th-16th Century Father of the Reformation:

"We know from Moses that the world was not in existence before 6,000 years ago."

"He [Moses] calls 'a spade a spade,' i.e., he employs the terms 'day' and 'evening' without Allegory, just as we customarily do... we assert that Moses spoke in the literal sense, not allegorically or figuratively, i.e., that the world, with all its creatures, was created within six days, as the words read. If we do not comprehend the reason for this, let us remain pupils and leave the job of teacher to the Holy Spirit."

Martin Luther in Jaroslav Peliken, editor, "Luther's Works," Lectures on Genesis Chapters 1-5, Vol. 1 (St. Louis: Concordia Publishing House, 1958), pp. 3, 6.

Finally, it is an outright falsehood to claim that Morris believes in the divine inspiration of the KJV, which indeed would be a belief in extrabiblical revelation. In The Genesis Record, he criticises the KJV in a few places, e.g. the "unfortunate" translation "replenesh the Earth" in Gen. 1:28, and in Genesis 1:20. Also, Morris is always tentative when discussing the "Gospel in the Stars" idea, with which I disagree also.

"Now the serpent was more subtle...."

So goes the quote from Genesis 3:1 (KJV). "Subtle" also describes the errors in "How People Grow". Like many books passing themselves off as Christian, this latest effort from Henry Cloud and John Townsend has a worldview that in no way resembles classical Christianity. So thorough is the deception provided in the words of these two disciples of modern day psychology that many are unable to see how cleverly off this book actually is.

Pop-psychology and true Christianity are two competing worldviews. One is correct and the other is a deception. Psychology appears to offer answers and help, but it actually only takes people further away from God. Most of this is due to the fact that psychology's main focus is propping up the self through manmade fixes. The Bible, on the other hand, claims that in order to find true peace and salvation in Christ, self must die - it has become so utterly distorted by the Fall of Man that it cannot be fixed, only crucified.

That Cloud and Townsend try to shoehorn these two utterly incompatible worldviews into each other results in a syncretistic disaster. Sadly, it is a disaster that we have become so used to seeing passed off as reality that we have become numb to its true nature. We have a tendency to believe anything we hear often enough - and most Christian books today are filled with this kind of pop-psych pap - so "How People Grow" goes down smooth and easy. Unfortunately, we can't have it both ways. And though they speak of the Holy Spirit working in this process, the third person of the Trinity comes off as more a self-help group leader than the one who can burn the dross out of someone's life.

Part of what makes this book so subtle is the preponderance of Scripture quoted in it. But this book uses the Bible errantly. Hundreds of verses are quoted to shore up the authors' presuppositions, but many are way out of context or interpreted in odd ways, always proving the authors' points even when those points are off base.

Many examples of people struggling to overcome their problems (mostly self-inflicted) are included in the book. Cloud and Townsend anecdotally discuss how these people worked through their issues. Tellingly, few overcame their issues through acknowledging their sin, repenting, and crucifying self.

A case in point would be appropriate. In Chapter 15, the authors tell the story of three wives. One of the wives is a Christian in a stagnant marriage. She eventually has an affair, divorces her husband, and - as Cloud and Townsend note - claims now to have peace with God. She's growing, and as the authors say, and I quote, "[She] did a lot of good things. She grew emotionally and relationally."

Doesn't the fact that she ignored God, committed adultery, divorced her husband, and is now living a lie catch anyone as doing a lot of BAD things that created emotional and relational chaos? Isn't this the kind of person that absolutely needs to die to self? Just what kind of growth is this? Not the kind God approves of. Cloud and Townsend do add that this is not an optimal way of growing, but still, guys, just what are you endorsing?

I was also put off by the constant references to their other books, especially the "Boundaries" series. It came off as a cry to buy more of their books. And sure enough, there is an ad for other books of theirs right there on the last page.

This book also serves as a model for the self-help groups so common in the Seventies, but now almost entirely discredited in mainline psychology. The groups in the book appear to be like your standard Christian accountability group, but the level of disfunction of the group members is extreme from what the examples the authors give us show. And while the writers soundly endorse the method, we must ask just where all these trained leaders/facilitators are coming from. The average small group leader would be hard pressed to lead a group like this in the manner the authors endorse. Perhaps they also want you to take their extensive training courses at a few thousand a pop so you can lead like they do.

For those looking to overcome their problems there is some Truth here (enough for two stars), but it is so buried in glop as to be hardly recognizable. For a truly Scriptural and far superior alternative see D. Martyn Lloyd-Jones' "Spiritual Depression - Its Causes and Its Cures." Please, as Cloud and Townsend extend their "ministry" to every corner of evangelical Christianity, take their advice with a grain of salt, a wary eye, solid doctrine, and a boatload of Scripture.

My wife and I went through "How People Grow" last fall and were energized and encouraged by the fresh and relevant insights revealed in this book about how the bible speaks to personal growth. I grew up with a notion that the bible was not applicable to every day life, and this book has helped to turn that notion on its head. We kicked off a men's ministry group at our local church going through this book and now have as many as 12 men (including one professed atheist) coming together weekly to go through a chapter and "Confess our sins to one another and be healed." (James). I am amazed at what God is doing through the authors and the New Life Live ministries radio program. I have read many of the authors other books and I think this is their best work yet.

Just as popular author and psychiatrist, M. Scott Peck, M.D., (The Road Less Traveled, etc.) contends, Cloud and Townsend resoundingly conclude that "All growth is spiritual growth" (p. 9).

The authors face the classic dilemma of theological and psychological integration: "It seemed to me that there was the spiritual life, where we learned about God and grew in our relationship to him, and then there was the emotional and relational life, where we learned how to solve real-life problems" (p. 19). Cloud and Townsend answered the challenge head-on by seeking the Bible as their sole authority in all of life and behavior and now teach wholeheartedly "the Bible as the source for teaching about growth and healing" (p. 10).

The book, therefore, examines three areas of growth: (1) Knowing God more deeply [what we traditionally have called 'spiritual growth']; (2) Knowing yourself more deeply [emotional growth]; (3) And knowing others more deeply [relational growth].

The study of ecclesiastical history and the writings of the Saints are a necessity for a proper appreciation of Scripture and its interpretation. Philip Schaff's Church History is one of the few complete ecclesiastical history collections available. There are more modern and reliable translations of the ancient Greek and Latin texts (Ancient Christian Writers and Fathers of the Church Series), which abstain from sectarianism; unfortunately, the publishers have not yet gathered these works into a single collection. Despite the shortcomings of this edition, Philip Schaff's Church History is notable, if only for its presentation of the Reformed perspective on the development of ecclesiastic doctrine.

Schaff was guided by a number of principles in his History. He was convinced, for example, that other church histories conformed to a "dry, lifeless style" that failed to probe the "main thing in history, the ideas which rule it and reveal themselves in the process." Most church histories -he believed- failed to foster a sense organic development, leaving students unable to understand their movement's place in the overall history of the church.

Following philosopher G.W.F. Hegel, who posited that cycles of thesis, antithesis, and synthesis raise what is preserved to a higher level, Schaff maintained: "spiritual growth is likewise a process of annihilation, preservation, and exaltation." An example of this process in Christian thought and practice was -according to Schaff- the emergence of the Protestant Reformation out of the medieval Catholic Church. "The practical piety and morality of Roman Catholicism," said Schaff, "is characteristically legal, punctilious, un-free and anxious; but distinguished also for great sacrifices, the virtue of obedience, and full consecration to the Church." The Protestant Reformation brought a needed corrective through a faith that "is evangelically free, cheerful and joyous in the possession of justification by grace."

In effect Schaff presents Protestantism as the heir of catholicity at the expense of the Roman See (his description of "the Papists" is outrageous), liberating doctrine from the "constraints" of ecclesial authority. Yet he conveniently minimizes the shortcomings of Protestantism, namely its fractious nature and the replacement of Apostolic Tradition with the tradition of subjective interpretation of Scripture. Fortunately he recognized the need for union, envisioning the emergence of a synthetic "evangelical-catholic" Christianity in the future.

Schaff utilizes heavy editorializing to present the writings of the Church Fathers as representing his viewpoint; this unfairly forces the reader to accept his overbearing perspective at the expense of the Church Fathers. If you are approaching this work from a non-Protestant background, you might find it necessary to skip the introductions and the footnotes. Despite the sectarian presentation of Church history, I recommend this work, as it makes the works of the Apostolic Fathers accessible at a reasonable price.

In this series an indescribable wealth of primary sources will be found, which consists of apologetic, theological, philosophical, exegetic, ethical, dogmatic, and historical writings. Many documents and decrees, early church liturgies and hymns, along with an abundance of letters and tracts from the most illustrious and prolific authors of our Christian past are preserved here as well in a complete and clear turn of the century English prose translation. Moreover, this 38 volume set includes the principle writers of the Church from St Clement of Rome, a contemporary of St Paul, to St John Damascene, the last of the Eastern fathers who wrote during the 8th century AD. In the West, Pope Gregory the Great's works are the last included in this series, since the end of his pontificate essentially marks the West's shift from the world of late antiquity into the dawn of the Dark Ages. Arguably, some works by Latin authors like St Benedict, Isidore of Seville, Prudentius, Sidonius, and Rufinus of Aquiliea should have joined the ranks with other Western fathers, since the editors saw it necessary to place in the works of John Damascene, who wrote well over a century later than Isidore, the latest of the authors listed above. However, the editors judgement to place St Gregory the Great as the last of the Western fathers may be vindicated, although to leave authors like Prudentius, Rufinus, Sidonius, and Benedict out, who all wrote and thrived before Gregory's birth, may be open for scrutiny. Also, these works are all translated and edited by Protestant scholars and divines, so the footnotes, prefaces, and profiles of these Church Fathers and their works tend to be shrouded with Protestant leanings. Although, Catholics--and anyone for that matter--will nevertheless find this series to be the most complete and reliable source of early Christian writings. The Catholic University of America currently has many of the Church Fathers writings available, which are definitely worth checking out as well.

...This is an excellent resource, no two ways about it. I find myself using it all the time, looking up things I find quoted in books, tracts, etc. I found it very convienent to be able to get the whole set at once, and I might add, for a very good price ....

Just a caveat: this is not, and does not advertize itself as a complete compendium of the writings of the authors represented in this set. For instance, Origen, Jerome and Athanasius are given particularly brief treatments, as are most of the writers presented in volumes 25-38.

... This is a great resource, but some 120 years after initial publication, the body of manuscripts and scholarship used in translation has been improved upon. This cannot be looked upon as an intrisic weakness in this series, but rather an effect of aging which falls on all older works which rely on a body of historical writings which are under constant study.

Regarding the introduction essays, I don't have a huge problem with them. Not all of them are openly polemical. This was compiled by Protestants, so one should not be surprised to find pro-Protestant essays therein. One cannot possibly confuse these with the writings of the Fathers themselves, and can be easily skipped.

However, I did pick up a fair amount of attempted "damage control" in the footnotes, i.e. the footnote on Irenaeus' Against Heresies 3:3:2. Other examples could be cited.

In any case, I am not citing these things to "unpromote" the work, but simply discussing the points .... I am aware that there are newer translations of these writings available, but are only available piecework and for much more money.

This is indeed a great place to start, but people wanting more complete writings and/or more current scholarship might want to consider the Ancient Christian Writers series.

I am a free-thinking seeker; i.e. I study the Bible and try to follow Jesus' teachings but am not "officially" a Christian. As such, I am appalled by the narrow-mindedness of the author Halley. He obviously loved the Bible up to a fault. I don't hate him for it, but I sincerely hope that readers will not be influenced by his attitude towards modern scholarship and research. Criticism is important and will not hurt your faith at all, if it is really strong. Welcome it and your understanding of the Bible for what it really is can only deepen.

This book is for beginners, and yet I wouldn't want it to be the first companion-volume to the Bible that you use. If it must be, then just refer to it for its introduction to the Bible and each of its books, the overviews, and the tips on Bible-study. These things are what compel me to give it 3 stars. Ignore most of his comments, especially his harsh condemnation of modern research. This guy was a fundmentalist if not a fanatic, out of touch with modern times.

This book provides a great background for both the Bible in its entirety and for each book of the Bible. It gives a brief introduction with details such as the probable writer for the book, its theme, and important notes to keep in mind while reading the book. Each book summary is then broken down into individual chapter summaries. The book also contains some basic Bible study techniques and maps of locations talked about (i.e.- the location of the seven churches in Revelation). In response to the criticism other reviews have given this book: This book is intended to encourage and supplement Bible reading. It is not intended to provide what the Bible provides nor is it intended as a commentary. Everything is based on facts as opposed to theory/opinion unless otherwise stated. The intention is to point the reader to the Bible. The second important thing to remember is that Halley originally published this book in 1924. It is natural that some of the new criticisms and ideas may not be mentioned. This does not make the author a liar or the book false; it simply means that every criticism and idea mentioned since that time is not worthwhile considering the purpose of this book. One final note: Henry Halley devoted his life to helping others get into God's word, and was known for the large portions of the Bible he had memorized. There is no questioning that he had the credentials to write such a handbook.

This is a wonderful book. Every Christian should have one in their library. It is very helpful when studying the Bible. I have now ordered the CD-Rom version of this book. I am so glad it has come out in CD-Rom because I am now legalally blind and cannot use it in book form anymore.