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The basic thesis of this book is an interesting study of the fifth century evangelization of Ireland by Patrick and how his methods may be effective in today's culture. Mr. Hunter does a fine job of educating the reader about the ways Patrick used to reach a barbaric, pagan nation with the Gospel using very non-traditional methods. He theorizes that in today's world, there is a generation of "New Barbarians" - people whose lives have never been influenced by Christianity and have no true Christian experience. As in the days of Patrick, the religious institutions have failed to make the Gospel highly relative to this culture.
He concludes his study by giving examples of specific churches and ministries who have adopted creative new methods of evangelizing this largely unreached generation and have succeeded. He also issues a moving challenge to Church leaders to make the necessary changes to bridge the gap between the Church and the unchurched and bring in this vast harvest of people who are searching for God in all the wrong places.
I found this book very helpful and encouraging. I highly agree with Mr. Hunter's thesis and join with him in issuing this challenge to the Church. As a pastor, I began making these changes in our church years ago, with some success. More recently, we have been introduced to ministry groups who are literally going into the darkest parts of this alienated culture, living among the people and sharing the good news of the Gospel. The fruit of their ministry is tremendous and has challenged us to go even further to make the Church a place where everyone who is seeking God is welcome, regardless of how "uncivilized" they may be.
Those churches who are bold enough to make this change will be rewarded with an army of passionate young warriors of the faith who will go anywhere and do anything to share the love of Jesus Christ in the streets. Buy this book if you are serious about reaching the lost. You won't regret it.
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Of the examples which do work, the PortScanner and LocalPortScanner are provided in versions which perpetrate atrocities on the local machine and network by not closing sockets. Multi-homing very cursorily treated, not even indexed. Firewalls apparently treated in one page. Role of TTL in multicast apparently ignored.
The text is verbose and repetitive, and a number of the examples are irrelevant. Fully 50% of the Sockets for Servers chapter consists of a rather irrelevant excursion into HTTP and HTML; the examples have bugs, not that they have much point. Also, what pray have HTML rendering and parsing in Swing got to do with networking? 30 irrelevant pages on this; nice to have, but why here?
Author seems to think HotSpot is a JIT. Typos in the index, not encouraging. Many impending JDK 1.4 enhancements will shortly obsolete this book. Avoid it. For TCP/IP and UDP fundamentals, buy W.R. Stevens Unix Network Programming. -
Initially, Java was not an Internet/Web language oriented. Later versions, the language migrated into a more network oriented and became the language of choice among financial institutions, and others, because of its high productivity capabilities (mainly, shorter development curve.)
Here are a few points that I'd like to make concerning this book:
1.The authors took on themselves a very large assignment, rather than reducing the scope of the book, so they could deal efficiently with the content and represent it in more technical details and depth, just as O'Reilly publication does so often. The variety of topics discussed in the book could be topics for books themselves, such as Web Concepts, Threads, Java I/O...
2.A few topics are not directly affiliated with Networking, such as Threads, Java Mail API, etc. I was surprised to find the "HTML in Swing" chapter, which is a total shift from the Networking Layer to the Presentation Layer.
3.The book is missing important and advanced topics in Networking, such as IIOP, Distributed Objects, EJB and maybe CORBA. I was surprised to find a chapter about RMI - an old form of distributed objects, which was replaced by IIOP and EJB in recent years. RMI was combined with IIOP (RMI/IIOP) because its poor performance. Why would anyone want to study an old topic?
4.This book is lacking of a conceptual discussion about Networking Layers in general, to help users understand why with Java, Network Programming could be a piece of cake... Conceptually speaking, indeed, with Java it's a much easier task.
5.The bright spot here are the samples that are almost in a "copy and paste" condition. They are easy to understand and implement.
The first three chapters provide theory about basic network and web concept and explains what you can do with Java networking. A lo of very interesting things, and that motivated me to read further. Chapter 4 and 5 are about Java I/O and threads and might be redundant for Java programmers, who already know basic Java stuff. But those chapters are necessary to understand the examples in all the following chapters. Chapter 6-19 deal with all the various networking topics and Java classes that deal with URL's, Internet addresses, sockets and datagrams, protocol and content handlers, RMI and JavaMail. The organization of these last chapters is topical; in most of the times you can understand a chapter without reading the previous ones, just pick out the one that you are interested in. (Interesting chapter about parsing HTML with JEditorPane, Swing has some unexpected applications!)
I think the author gave a complete and thorough coverage of all the necessary topics. The author does not stray from its topics, is sometimes a bit dry in his explanations, and gives some important side information, e.g. about security aspects of the different Java versions in regards to RMI.
Take in mind that this is the second edition from August 2000, updated to Java2, with some 200 or more extra pages, and we can use this book for the next couple of years.
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If you're an experienced OO programmer of a different programming language currently building your Java knowledge foundation, get this book!
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I just don't believe this is the whole story. Plus I think it is odd he gets married so quickly?
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In The Celtic Way of Evangelism, George G. Hunter III explores the spiritual landscape which made Patrick's Ireland (and my local pub) a ready recipient of God's grace. Hunter, dean of the E. Stanley Jones School of World Mission at Asbury Theological Seminary, developed his view of relational evangelism in an environment not unlike my own. He learned that "stained-glass jargon" doesn't play well on the sands and surfboards of muscle beach. ...Perhaps that is why Hunter's perspective of Celtic Christianity resonates so strongly.
Hunter's retelling of the story of Patrick the Precedent Postmodern provides an able framework for understanding the possibilities and priority of mission. Patrick's own spiritual quest, including rejection of his father's religion and discovery of truth in the midst of brokenness, is of foremost and foundational importance. A Briton, Patrick was captured as a teenager by pirates and enslaved in Ireland. During his time as a cattle-herder near the turn of the fifth century, Patrick experienced three transformations which would equip him in his calling. First, he experienced the truth of an intimate relationship with Jesus. Second, he learned who the Irish people were, of their customs and culture. Third, he grew to have genuine love for his captor-brothers. These experiences reflect the three conditions for dynamic and convincing communication found in Aristotle's Rhetoric. Patrick's personal conversion gave him ethos, his understanding of the Celtic people provided pathos, and his love for his captors was his logos.
Patrick was freed from his seminary of servitude after six years, but returned as a missionary nearly three decades later still with this passion within. His Irish pagan hosts were receptive to this message because many aspects of their tribal druidic religions could find relative comparisons in true Christianity. An appreciation for paradox, an acceptance of the complexities of deity, an awareness of nature, the power of tale and fable, common virtues and values, a love for the riddling rhetorical triads and even fascination with the number three were all relatable ways Patrick could immediately and extensively explain the Christ-story.
Patrick's Celtic Christianity also provides a model for community. The first of five distinctives in this model is intentional solitude, drawing away from the clan for time alone with the Creator. Second, this community called for each believer to have a companion in the journey, a anamchara (or "soul friend") who would be not a spiritual superior but a friend and peer who could nurture a safe place for transparency, vulnerability, accountability, support and challenge. From the one, to the two, to the three: the third element of this community was a mentor-led small group of fellow believers who would join in study and service. Fourth, the experience expanded to common life: meals, labor, Biblical teaching, prayer and worship. Finally, the impacts of these four aspects combined to compel each member of the community to interact with pre-Christians who had not yet understood the promise of the Gospel. While this fifth aspect of community may seem at first similar to contemporary expressions, an essential difference must be noticed. Modern methods of evangelism begin with a presentation of the Gospel story to those who may be no more than casual contacts. If successful, this effort leads to a decision for conversion. Upon conversion, the new believer is invited to community and fellowship. Hunter contends the Celtic approach is actually and appropriately an inversion of this conversion protocol. In the Celtic approach, the potential believer is first offered fellowship and hospitality, which lead to opportunity for service, ministry and authentic conversation. After this connection and commitment are built and trusted, the prospective Christian may choose belief and conversion based on the reality of relationship, leading to full inclusion in community. Certainly, Jesus' own practice was to call those who would be excluded from most modern Christian communities, never to be given an opportunity to discover His open invitation. (Luke 5:27-32).
Hunter is insistent that readers find within these ancient methods innovative avenues for reaching the "New Barbarians," those whose lifestyles seem unacceptable and unconventional, considered beyond reach by religious institutions tied to structure, tradition and presumed authority
Certainly, this reader agrees with the assessment Hunter discovered within the Australian Jesus Movement: the challenge is to see God's Kingdom "as a party -- where the doors are thrown open like an Irish pub to anyone who would come in." This "pub church" would be one where Patrick could be quite comfortable -- a church "festive, music, participatory."