Gildrie argues that interactions between the profane (self-centered people indifferent to God and society), the civil (people who behaved in an orderly, decent manner due to self-seeking motives), and the godly (people who lived life to honor God and serve humanity) during the time period from the Reforming Synod of 1679 to the Great Awakening shaped New England's popular political and religious thought and led to a linking of freedom with religious and social order within Whig political theory.

As part of the Reformation of Manners that was taking place during this time, Puritan clergy attempted to eradicate English folk customs being practiced in New England. However, Puritan theology encouraged people to be independent thinkers, so the people took the parts of English folk tradition that were useful and discarded the rest. The clergy, recognizing the peoples' independence, influenced popular behavior by seeking a moderation of the folk traditions. For instance, realizing that they could not eliminate Christmas celebrations in New England, the clergy sought to tame them by discouraging the more rowdy elements of the celebrations. The clergy allowed popular beliefs about witchcraft to influence them during trials, while the popular beliefs of witchcraft were influenced by the clergy. Both the clergy and the people were influenced by each other.

While the crisis of the Dominion of New England eliminated church-run government, it brought Puritan clergy popular respect because many clergy refused to pay taxes to the Dominion arguing that the taxes had not been set by an elected assembly. By 1692, even Cotton Mather agreed that "spiritual sins" were not a matter of government. Both the clergy and the people believed that government's duty was to protect the individual's liberty and property. Puritan clergy incorporated Whig conceptions of liberty and linked freedom with religion and social order. This created the political and religious thought that led to the American Revolution.

I was fortunate to have had this text while a seminarian at St. Patrick's Seminary, where Fr. Gula was a professor and dean. Fr. Gula's book takes a critical look at the various strains of thought in Catholic morality/ethics. By critical, I mean that he examines the major ideas, points out their strong points and weak points, and puts them within the context of Catholic teaching and Tradition. Since having left the seminary, I have had occasion to refer to this book as a reference for religious education and discussions with friends.

This work of a seasoned Mennonite pastor-theologian provides a panorama of theological principles making the doctrine of reconciliation the keystone for all its contents. Augsburger contends that reconciliation in Christian theology must be reassessed continually to determine how it measures up to the biblical principles endowed by the Greatest of all Reconcilers--Jesus Christ. The book is a combination of a systematic and practical theology overview. Having been influenced by the 16th century Anabaptist theological matrix, and adding the contributions of major evangelical and Neo-orthodox theologians of the twentieth century, the author discusses theological rubrics in an orderly fashion. The major objectives of the book are: (1) to remind the theological world that the Anabaptist tradition has considerable contributions to the contemporary theological landscape, (2) to influence theological thinking in the global community, and (3) to remind the free-church movement of its core values. The author achieves his desired objectives. The style of writing moves along lines of a systematic theological treatise. On occasion, few incidents of the author's ministry experiences illustrate a point and illuminate the narrative. The title of the book is taken from the parable of the prodigal son in Luke 15:22: "The Father said, `Bring the best robe and put it on him.'" Esther Augsburger, the author's wife, an artist, has prepared a sculpture in which a God figure is robbing a kneeling "prodigal son" figure. It has given the author a symbol for the title and it adorns the cover of the book. Augsburger relies on the thought of major 16th century Anabaptist leaders as well as of Mennonite thinkers like the late John Howard Yoder. He elucidates with clarity some major responsibilities of the free-church tradition to the world Christian community. Augsburger shows his wide knowledge of theological discourse from many sources. One interesting perspective developed in chapter nine: "A community of the third way," seeks to plead for moderation among Christians. Evangelicals have moved too far to the right, even cooperating with the government which in Anabaptist thought is anathema. Mainliners have moved too far to the left of the theological and ethical spectrum. Augusburger pleads for a uniqueness that keeps the church away from identifying with the culture and opts for the stance of "progressive evangelicals" who endorse a third way. He suggests that the writings of Jacques Ellul, Lesslie Newbigin, Jim Wallis, Ron Sider and Walter Wink can be helpful in guiding the church of the twenty first century to be more distinct from the culture while at the same time planting the seed of uniqueness that 1 Peter 2:9-12 encourages. The author reaffirms basic Mennonite tenets like non-violence, pacifism, and compassionate mission. He devotes a chapter to mission. He is open to dialogue with other world religions in the Newbigin style, maintaining the exclusivity of Christianity. This writer resonates with the contents of the book. Ministering at the United Nations amid religious pluralism and in cooperation with many religious organizations seeking peace, upholding human rights, and related issues, one is encouraged by the concept of the church as "a community of the third way." The Mennonite Central Committee has significant benevolent, courageous and effective work in regions of the world where ethnic strife, war mongering, and violations of human rights are rampant. I am convinced that the commitment to reconciliation, "a third way" approach to church identity, and an updated missiology, is worthy of greater attention not only among believers of the free-church tradition but as well among believers of the mainline tradition. David F. D'Amico representative of the Cooperative Baptist Fellowship at the United Nations, New York, since 1995 was former Billy Graham Professor of Evangelism, The Southern Baptist Theological Seminary, Louisville, KY (1989-1995), and Executive Director of the Metropolitan New York

Sylvester's and Martz' 1969 facsimile edition of St. Thomas More's Prayerbook is a genuine find. It opens a unique window into the mind and spirituality of a remarkable man. The pages are crisply rendered in two colors, allowing readers a genuine feel for a sixteenth-century prayerbook. More important in this case, Thomas More's handwritten "Goodly Meditation" appears, line by line in the margins. The editors generously supply a full introduction and a modern English rendering of More's original meditation. The impact of the entire production is compelling: the reader can read a great saint's personal prayer -- in his own handwriting -- and read it as if over his shoulder in the Tower as he awaits execution. As an artifact, this book is a great testimony to the development of personal spirituality in the English Renaissance.

This is an excellent book to fill out the background within which Saul of Tarsus - St. Paul - is to be understood. The authors are classical historians who have put a great deal of work into documenting the world of the 1st Century A.D., as it applies to Paul and the rise of early Christianity. The bibliography is thorough and up-to-date, and there is real depth in the information. I found it easy and exciting to read (though I may not be a typical reader!). The major sections - The Geography of Paul's World, Travelling the World, The Native Cultures, Hellenisation in the Near East, Roman Rule in the Near East, The Life of the Polis, and The Individual's Self-Identification - are all good to excellent. The final section on "Paul's Cities", though full of good detail, is inevitably a little "bitsy", and hence a slightly weak ending to the book. Why only four stars? And why "Two and a half of the three worlds of Paul"? Two things would have really helped complete the book. The most important thing is that the book deals excellently with the Roman and Greek "worlds" of Paul, but falls down on the Jewish world. It's good on political and social history, but weak on the history of ideas side. Some treatment of Judaism as a religion in the period, particularly as a background to Paul's ideas, would really have helped. Likewise, it would have helped to deal with some of the cross-disciplinary research that looks at Paul from an anthropological point of view. But that would be icing on the cake of what is already a good book. If you're seriously interested in St. Paul, this is one to get.

In this book Robin Greenwood helps us understand the factors that have influenced the current expression of priestly and baptised ministry in the Anglican Church, particulary in the Church of England. In a carefful, thoughtful and compelling way, Greenwood invites the reader to consider a new paradigm of Christian ministry within the Anglican expression of Christianity.

This book is essential reading for clergy and people who have run into the hard wall of congregation economic viability, reached frustration about mission and evangelism, or who simply believe their congregation could be better. It is important reading for Bishops, clergy and laity particularly those exploring total, mutual, collaborative ministry.

I would encourage you to read his other books as well, not currently listed with Amazon

With Fr. Viladesau the homily reflections come with with a rare combination of theological competence, vast awareness of art and literature, and a feel for the contemporary world.

These brief sketches are full of insight and brilliance.

This is the first, and to date the only, book that attempts to tell the 19th century legal history of the Mormon Church. The book is divided into three parts. The first section basically gives the legal history of the church during the life time of its founder Joseph Smith. The second section details the intensive persecution of the church by the federal government over the practice of plural marriage. The third section describes in detail the ecclesiastical court system that basically served all of the judicial needs of pioneer Mormons. This section in particular is fabulous. Firmage and Mangrum had incredible access to confidential church court records and the detail and scope of their treatment dwarfs any other work on the subject.

However the book is not without flaws. There are some gaps in the research. For example, the landmark Reynolds decision is dicussed in detail, but one gets the impression that the only documents consulted were the published legal ones (opinions and briefs). What about journals and letters by the participants? These sorts of gaps abound.

On the whole, however, this is a wonderful work. Law is one of the hitherto neglected regions of Mormon studies, and Mormon perspectives are among the hitherto neglected possibilities of legal studies. Despite a facinating legal history, Mormon historians have done compartively little on the subject. Likewise, despite Mormons at the highest levels of the legal establishment -- e.g., Rex E. Lee (Solicitor General) or Dallin H. Oaks (Dean of Chicago Law School) -- there have been compartatively few attempts at sustained and scholarly Mormon perspectives on the law. Anyone interested in providing such perspectives should read this book.

As a convert to the Catholic Church whose conversion was intellectual to begin with, I believed that this book might help me understand more deeply some of the complex theological and historical issues dealing with Catholicism. What I found was a well intentioned no doubt, but misguided sense of ecumenism throughout. Perhaps the part which disturbed me the most was the point at the end where McBrien stated that the Papacy's existence need not always necessarily be so. McBrien it seems is simply another Notre Dame Americanized liberalized theologian who refuses to humble himself and his opinions before the truth which is actually taught by the Church. The fact that he would even mention someone like Hans Kung should be anathema to any knowlegable Catholic, and an indication to educated protestant theologians reading this book that what is written is not an accurate representation of what we as Catholics -- practicing Catholics mind you -- believe and know to be true.

. . .I can't be supportive of this effort.

Fr. McBrien, a popular American theologian with a long history of dissent against the Church he purports to support, has provided in this text a wonderfully, post-modern, late 20th century apologetic for his ideas about what he believes Catholicism should be. As someone who rejects post-modernism, both philosophically and theologically, I find that the 'religion' he presents is merely a poor shadow of the Christian faith I know and love. (And I'm not even a Roman Catholic)

The text is scholarly, no doubt about it, (I will give credit where credit is due) and is a useful as a reference tool. (I've had the previous 2 volume edition on my shelves for years) But I'm concerned that the picture of Catholicism it presents is so heavily weighted in favor of McBrien's pet issues that it obscures the reality of what the Church 'is' and what the Church 'means'.

For those who want to understand what the Catholic faith is really about, I would suggest that your time and money is far better spent on the "Catechism of the Catholic Church".

This book gives a very nice overview over Catholicism as a whole. To any topic, the author presents the total spectrum of views, from conservative to liberal, without judging any of them. They are simply presented and the reader can judge for himself what he thinks of it. Even with controverial topics he objectively presents both sides of the issue. This way you get a really nice picture of the discussions going on in the church.

The only way to be disappointed by this book is if you believe that McBrien should not have mentioned any other viewpoint than your very own personal "true" view.

McBrien does not seem to forget any topic. I really enjoyed reading the chapter on Catholic spirituality, where he also mentions its history. Many other books just mention the Catholic history of involvment in politics and power, in his book I see that there is much more to the whole story than that.

I bought this book with the intention of learning more in depth use of actionscript with all of its wonders...Instead, I was bombarded with too much game design stuff. The table of contents was misleading and the focus of the book was useless for true web design.

There are many books out there for actionscript, I suggest any of the others.

Friends of Ed has been publishing great books on Macromedia Flash consistently in the recent months, and this one actually has some fundamental coverage like concept design and project structure then moved on to advance topics such as XML integration, Generator, etc. Basically a little bit of everything starting from the intermediate level Flash developers can use. My only complaints is the black and white printing, and no CD-Roms, but all the source files can be download from Friends of Ed's web site. Keep up the good work FOE!

This book is, along with Moock's Actionscript book for O'Reilly, the first really solid book covering programming in Flash 5. That includes good stuff on planning projects, code structuring, OOP, design, and XML much more in depth than any other Flash book I've seen. It is definately advanced, perhaps not to the point of some of the hardcore OOP coders on the Flash lists, but quite complex and more than enough to challenge most readers, which is good.

The projects are good and varied, and it seems like Friends of Ed has at last gotten someone to insure that coding styles are reasonably consistant throughout the book--other of their Flash books have been essentially collections of inconsistant and often incompatible articles. The usual suspects do show up (spaceship games and rotating 3D cubes), but presented with a level of detail and thoroughness totally absent in other books (short tutorial in matrix math anyone?)

The great chapters on Sound and XML are almost worth the price alone, but the standout chapter is called "Creativity in Practice" and covers invaluable stuff like: working in teams, interaction planning, prototyping, information architecture, even some usability. In other words, the stuff that professional designers do the 80% of the time they're not messing around with software. It's exciting to see these topics appear in what could have been just another coding book.

I won't dock it a star, but one qualm is that it doesn't come with a CD (again contrary to Kevin's review below). You have to download about 80Megs of files from the publishers site. Come on guys, if there's no CD at least knock a few bucks off the price. And even at high-speeds, that 80Meg download is kind of a pain.