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I don't know what the previous reviewer's demands are when reading a novel, but mine are these: the story must create its world - whatever and wherever that world might be - and make me BELIEVE it. If the novelist cannot create that world in my mind, and convince me of its truths, they've wasted my time (style doesn't matter - it can be clean and spare like Orwell or verbose like Dickens, because any style can work in the hands of someone who knows how to use it). Many novels fail this test, but Bleak House is not one of them.
Bleak House succeeds in creating a wonderfully dark and complex spider web of a world. On the surface it's unfamiliar: Victorian London and the court of Chancery - obviously no one alive today knows that world first hand. And yet as you read it you know it to be real: the deviousness, the longing, the secrets, the bureaucracy, the overblown egos, the unfairness of it all. Wait a minute... could that be because all those things still exist today?
But it's not all doom and gloom. It also has Dickens's many shades of humor: silliness, word play, comic dialogue, preposterous characters with mocking names, and of course a constant satirical edge. It also has anger and passion and tenderness.
I will grant one thing: if you don't love reading enough to get into the flow of Dickens's sentences, you'll probably feel like the previous reviewer that "...it goes on and on, in interminable detail and description...". It's a different dance rhythm folks, but well worth getting used to. If you have to, work your way up to it. Don't start with a biggie like Bleak House, start with one of his wonderful short pieces such as A Christmas Carol.
Dickens was a gifted storyteller and Bleak House is his masterpiece. If you love to dive into a book, read and enjoy this gem!
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Having read several books that discuss the role, history, and doctrines of the Virgin Mary within the different branches of Christianity, I can honestly say that this one was the most disappointing. Protestants most often disagree with Roman Catholic Mariology in the following areas: Mary's Assumption, her Immaculate Conception, and her intercessory powers. Unfortunately, Dickson's attempt to shed light on the Catholic reasons for holding such doctrine is weak. Regarding Mary's alleged Assumption, Dickson simply regurgitates age-old Catholic arguments that support this doctrine (p.84). He does nothing to improve these arguments, thus the educated Protestant-who already disagrees with the Catholic reasoning-will gain nothing from Dickson's attempt. Regarding Mary's alleged "Immaculate Conception", the author also fails to improve past Catholic reasoning (p.88). Accordingly, here too he does not construct any "bridge of understanding" over which Protestants with ecumenical desires can walk towards their Catholic brothers and sisters. Perhaps the most dismaying aspect of this book is the complete lack of endnotes and footnotes that verify the author's sources of information. The astute reader, consequently, cannot even check to see from which historical "facts" Dickson gets many of his arguments.
It is important for readers to remember that, among all Protestant denominations, Lutheranism is probably the most similar to Roman Catholicism in many doctrinal areas. Accordingly, if we survey the spectrum of Protestant theology, what is acceptable to a Lutheran, may not be acceptable to more mainstream, evangelical, and/or conservative Protestants. Thus, Dickson's book perhaps will only be able to create more sympathy for Roman Catholic Mariology among Lutherans who were already closer to Catholics on the theological spectrum to begin with. I do not recommend this book for readers unless they are already educated enough about Marian historical theology to recognize that Dickson does no more than merely repeat the age-old Roman Catholic arguments for their particular perspective on Mary.
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