If you know a kid who's interested in racing, there's no better introduction to big-time motorsports than this book. It takes young readers (probably age 8 and up) inside the world of Champ Car racing, with thorough discussions of the drivers, cars, teams and events. When I was a kid, I had little concept of racing beyond the Indy 500, but a book like this would have added immensely to my understanding of the sport. The book's only shortcoming is that the information is somewhat dated now, but its young readers probably won't mind a bit.

This book helps you understand goes on in Indy Car racing. I recommed this book alot!!!!!!!!!!!!!!!!!!!!!!!

wonderful needed by everyon

I first read this book for over 20 years ago and lately I have had occasion to read it again. This book is unsurpassed in defending the Greek text underlying the King James as the Word of God and the King James as the best translation available in English.

We have not just departed from the King James Bible but rather we have departed from the Gospel of Christ and exchanged it for a lie. You may ask how is this so? By accepting the lies of so called "neutral scholarship" we have undermined every truth the Scriptures teach. If the authority of the Scriptures may be questioned, and it is questioned by the dishonest and arbitrary judgment of "most ancient manuscripts" or "the best manuscripts" in over 6,000 places in the New Testament, how can we know anything the Bible says is true.

Has God preserved His Word pure in every age down to the present day or was it hidden in a trash can in a monestary for about 1500 years until it was discovered by Tischendorf and finally restored to us by B. F. Westcott and F. J. A. Hort? It can not be argued that these men denied the verbal plenary inspiration of the Scriptures and felt they had perfect liberty to treat The Holy Bible like any other book of ancient literature.

Would God have so little concern for His Word to abandon it for such a long time and be unable to do anything about it until he was forced permit reprobate scholarship to finally discover it. Psalms 138:2, and many other places, says NO!

If the Church is to see a revival in our day she must abandon the humanistic philosophy "Ye shall be as gods knowing good and evil (Gen 3:5)" behind "reprobate" textual criticism and uncompromisingly embrace the Truth.

This book is the result of extensive collaboration by many great minds in the field of evangelical Christian theology, and it shows. The analysis is detailed and well thought out, and provides valuable insights into passages of scripture both familiar and obscure.

The format is simple: the full text of the KJV in the left column, with individual verses separated by as much space as necessary to accommodate the attendant commentary in the right column. Direct quotes to scripture in the commentary portion are in bold type for quick recognition.

Although I use this resource on a regular basis in my own Bible study and class preparation, my enthusiasm for it is tempered by several factors. First, there is a notable absence of consistency in terms of how much detail is afforded to various passages. In other words, some relatively "unimportant" topics are exhaustively discussed, while other more central doctrines are given somewhat cursory treatment, and still other controversial passages and doctrines seem to be avoided altogether.

Second, the denominational bias of the contributors occasionally shows through very strongly. On those points, particularly on some unclear doctrines, the views of the commentators are nothing more than statements of opinion, and should be treated appropriately in deciding how heavily to rely on them. For example, look at any passage dealing with alcohol consumption, tithing, or election/predestination, and you are left with little doubt that this book was written from a Baptist perspective.

Overall though, I find this commentary to be a valuable addition to my personal research library. I regularly turn to it to see what some of these great minds have to say, keeping in mind that the authors are not infallible and their work not inspired.

No more flipping pages or carrying an extra book. Scripture on left side of page, commentary on right side of same page. Commentary by solid, conservative, proven contributors (Jerry Falwell, James Dobson, Elmer L. Towns ...).Map supplements, GREAT introductions and outline for each book. Two drawbacks, 1)no concordance at all, 2) not available in softbound, only hardbound. Overall: Makes my top two study bible list. Greatly recommended. Will be enjoyed by all!

Although Mr. Corbett was an Englishman living in India, he recounted and related the daily, ordinary life, with ordinary people of India in 1930 - 60. It is unusual in that it is not about the British Raj in India, quite different in fact. This book is very hard to locate but well worth trying to find it to read, as it describes how the ordinary people lived in India at that time, in villages, and jungles as well. This book is dedicated to "my friends the poor of India" for which it is a best seller in India. Mr. Corbett was a "big game hunter" but later became a true conservationist - which is more common now but not so back then. A truly remarkable chronicle.

The name Jim Corbett conjures up images of a trigger-happy hunter out to wipe out man-eating tigers from the face of the earth. One picks up a Corbett book anticipating the thrill and the attendant suspense associated with the confrontation between two deadly opponents: the man and the beast. "My India" however, is a deviation from the usual pattern as Corbett makes the common and poor men of India his subject, although the pleasant sensation and suspense of the hunting books do not subside a bit here.

Jim Corbett, whose forefathers had come to India from Britain to serve the empire, worked in the railways. For 21 years he handled transshipment of goods at Mokameh Ghat on river Ganga, in North Bihar, on a contract from railways. This period coincided with the most formative years of Jim's life. The humanist, the adventurer and the artist in him found the best nourishing ground at this picturesque and busy place. Jim also lived at Kaladhungi village near Nainital with his sister Maggie. Their cottage, nestling 'at a cross-roads at the foot of the hills and on the border line between the cultivated land and the forest' provided Jim with another vantage point to observe human nature closely. The autobiographical "My India" weaves together many anecdotes involving Corbett's fellow workers, his living quarters in Mokameh Ghat and Kaladhungi and his adventures into the wild. These personal accounts are awash with his deep understanding of and sympathy for the poor men of India, to whom the book has been dedicated.

'In my India', Corbett writes in his dedication, 'there are four hundred million people, ninety per cent of whom are simple, honest, brave, loyal, hard-working souls whose daily prayer to God, and to whatever Government is in power, is to give them security of life and property to enable them to enjoy the fruits of their labours.' These qualities, most of which he himself possessed, attracted Corbett to the multitude.

The keen observer that Corbett was never fails to see a single act of bravery or honesty among his people. In 'The Brothers' he recounts a tale of great human courage and compassion, which characterizes the people he loved. A young man pulls his severely mauled brother from the clutch of an attacking tiger and drags and carries him miles together in hilly terrain for safety and medical attention.

If you are looking for the heart-stopping suspense of the hunting stories, "My Story" has plenty to offer. In the last piece, 'Life at Mokameh Ghat' one reads with bated breath, Corbett's description of an encounter with an angry cobra in his small bathroom in complete darkness. 'So here I was shut in a small dark room with one of the most deadly snakes in India.' Corbett survives the ordeal in the end, and runs out of the house to rejoice with the crowd that had gathered, only to realize that he 'had no clothes on.'

"My Story" is full of life's vivid sketches painted with care, sympathy and large-hearted humour: the hallmarks of Carpet Saheb, as Jim was known among his poor Indian admirers. A must-read for anyone interested in north Indian life during the dying years of British Raj.

"ViVa," by E.E. Cummings, is a collection of 70 poems numbered with Roman numerals. The afterword by George James Firmage notes that an earlier edition of the book (one riddled with errors) was published back in 1931.

"ViVa" shows Cummings to be one of the most distinctive and inventive poets in the English language. He uses a lot of eye-catching, and apparently made-up, words: "fasterishly," "infrafairy," "uneyes," "firsting," "nonglance," etc. In many of his poems he experiments with punctuation, word structure, word order, and capitalization in startling ways--he's like a sculptor playfully molding the English language into strange new shapes.

But I must admit that I found some of his poems too experimental--to the point of incomprehensibility. Still, even his most impenetrable poems are stimulating in odd ways. Many poems imitate people's speech; some raise theological questions. There is a sadness to much of the book in the form of poems that touch on the despair, loneliness, and dislocation of modern life. But these are balanced by some truly striking and beautiful love poems. There is also a satirical element present in the book.

When Cummings' experiments succeed, he really dazzles; consider poem XXXVIII, where the words seem to really dance and crackle across the page. His imagery at its best is fresh and invigorating. "ViVa" is not an easy read, but it's a remarkable work from a true original.

While I was not familiar with many of the works of e.e.cummings, I heard a poem used in a scene in the movie"Hannah and Her Sisters". A beautifully touching love poem"Somewhere I have never travelled". It affected me so deeply I had to find out who wrote this piece.I researched it and found it in Viva. This collection by e.e.cummings is so intensely beautiful,complex and challenging,you may think your'e in over your head. It is not for just its lyrical complexity but even the way it is typed it is a puzzle worthy to piece together and watch its beauty unfold in your hands.If you love poetry on levels beyond the rhyme this is the reason to get Viva. Viva la difference!Exquisitely done.

The Spanish Conquest of the Americas has primarily been discussed in militaristic terms. Cortes and his small band of Spaniards, along with several thousand disaffected native allies marched on the Aztec capital of Tenochtitlan and in brilliant (some would say fortuitous) military maneuvering subjugated the New World. However, thanks to the efforts of historians like Dr. Inga Clendinnen, of La Trope University in Australia, zones of proximal development are reshaped. The Aztec were not the only ones conquered. Dr. Clendinnen's awarding winning work, Ambivalent Conquests, Maya and Spaniard in Yucatan, 1517-1570, suggests that the Spanish not only went and conquered several New World cultures militarily, but spiritually as well. As the title suggests, the work focuses primarily on the Mayan culture in the Yucatan peninsula in the years following the military conquest. Clendinnen's meticulous research and easy conversational reading successfully argues that the Mayan developed a passive resistant syncretism to the spiritual conquest that was imposed upon them. The New World cultures accepted military defeat, but in an effort to keep some semblance of their former lives (in this case, the Maya) would pay lip service to the Spaniards' religion, but would still practice the hated idolatry in secret. While the conquerors were assimilating the Maya, the Maya were assimilating the conquerors' religion. This in turn necessitated the extension of the inquisition by the Spaniards to the New World in the paradox of Christianity at the time - convert or be killed. Clendinnen shows that the ambivalence was not how the New Worlders would come to know Christianity,rather, how the religious and the Old World settlers in their "competing visions" for what the Yucatan would eventually become. Dr. Inga Clendinnen deftly uses the historical brush to paint a picture of Mayan syncretism. The title is apropos; not only were the Indians of the New World conquered militarily, but spiritually as well.

Overall, Inga Clendinnen's book serves as a vivid illustration of history. The images from the text stick to memory, and specific events and people (Diego de Landa, Nachi Cocom, Francisco Hernandez, and Fray Francisco de Toral) from almost five hundred years ago, come alive. The book is divided in two parts: the Spaniards and Indians, where what happened in Yucatan between 1517 and 1570 is examined from two different perspectives. It almost seems like there are two books within a book, as there are two beginnings and two epilogues, yet the connection between the two parts is never lost. The structure of the book is not only interesting, but also appropriate to the message the author seeks to convey: it illustrates the idea of "confusion of tongues", the fact that the perceptions of the Maya and the Spaniard were almost irreconcilably different. The book is also thoroughly researched, employing both primary and secondary sources. I enjoyed Clendinnen's discussions of the books of Chilam Bilam, of Landa's Relacion de Las Cosas de Yucatan, and of the confessions that Landa extracted from the Indians in 1562. I also appreciated the fact that where information is unavailable, and deduction from what is known goes a little far, the author is not afraid to acknowledge it. I should also mention that the author makes an implicit assumption that the reader is Christian, and has a good understanding of Christian faith and practices. When explaining Mayan human sacrifice, for example, Clendinnen writes that "we have somehow to detach ourselves from our Christian-drenched notions of sacrifice..."
In terms of evaluating the persuasiveness of the book, I should say that although in the beginning of the book, she raises the question about to what extent the information that Indians confessed under torture was exaggerated or true at all, toward the end of the book she seems to have accepted the assumption that there was at least some truth in the confessions - that human sacrifice and crucifixions did happen, and were not just a product of Landa's imagination, as she had previously suggested. So she never really proves that human sacrifice and crucifixions did happen, but kind of explores the possibilities of "what if they did" and "what if they didn't." Also, in the epilogue, the author makes a quick conclusion that the events of 1562 were significant because it was only after these events that the Maya finally accepted Christianity, or some Mayan version of it. It does make sense that the events of 1562 and the general intrusion of friars into the Maya spiritual domain would demonstrate to the natives that Spanish presence would not be temporary, that the Spanish were there to stay, and must be taken seriously. But this is in the political realm. As for the spiritual realm, it is unclear why the violence, the sufferings inflicted by the friars, and the destruction of Mayan idols would result in the Maya acceptance that "the time of the old Gods was over", and that Christian deities and the Christian God would now rule. The events of 1562 do not demonstrate the superiority of the Christian faith relative to the Mayan beliefs. Why didn't the violence the friars inflict on the natives make the natives reject Christianity and to revolt against the Spaniards, instead of accepting the Christian faith?
This raises the further question of why some populations abandon their religion and accept the faith of the group that conquers them (after all, this is not the only time this scenario came up - Islam spread with the Muslim conquests, for example), while other populations or groups hold on to their own religions and religious practices for very long periods of time while living in exile (Jews in Christian and Muslim countries for example). What factors does the likelihood of accepting the religion of the dominant group depend on - on n the political coercion and missionary offensive of the conqueror, or perhaps on the ability of conquered peoples to resist this offensive by shielding behind the strength of their own religious beliefs and practices? What influences what form the acceptance of the religion of the dominant group take - absorption of new religion into the old religion, absorption of old religion into the new religion, or perhaps complete abandonment of former religious beliefs and practices in favor of the new ones. How unique is the Maya case? Or perhaps the acceptance of the new faith isn't something that abruptly takes place at conversion, but a lengthy, gradual process that takes generations, whereupon the old faith gradually fades away? If so, do elements from the pre-conquest period still survive in the religion of the Yucatan Maya? All these questions deal with the larger implications of Clendinnen's book: implications for the understanding of the domination of the conqueror (both military and religious) and the resistance of the conquered peoples, not only in Yucatan, but throughout the world. Do true conquests happen, or are all conquests to some extent ambivalent?

Despite the difficulties related to a lack of historical sources, Clendinnen produces a convincing argument about the Mayan's resistance to colonial domination. She gives the natives a voice, bringing the Mayans to life, realistically showing their strength and autonomy from the Spanish. Inga Clendinnen's book about the Mayan-Spanish relationship during the Spanish conquest is as enthralling as it is informative.

As mentioned in an earlier review this book features a comprehensive Edward Abbey bibliography. The problem is that the author has read all of these books and has decided to include every single detail about Abbey's life, no matter how insignificant. The result is copious run-on sentences and thirty page chapters about unimportant periods of Abbey's life. This book quickly becomes laborious to read due to these faults and the excessive amount of gratuitous quotes. It is not for the casual Abbey fan. One could argue that the positive reviews are all probably from hard core Abbey fanatics while the lukewarm ones are from those who do not practice fanatical devotion to the cult of Cactus Ed. It delivers on its promise to destroy the myths about Cactus Ed. The problem is that once you learn about Abbey's character (or profound lack of character) you long for the myth of Cactus Ed.

I love how this book taught me so many things about Abbey's life that I never knew before, and how he brings in Abbey's voice by quoting him so effectively. It's an important book because it digs beneath the myth of "Cactus Ed" to the real man and the working writer, and it makes me want to go back and reread Abbey's books. Another good feature is how Cahalan makes Abbey part of his broader historical scene by bringing in related historical events, not only in environmental history but also Vietnam and other events that many might not know also interested and influenced Abbey. This was fun to read! Both Abbey fans and readers new to him will like this book.

This book is the best among the several I've read on Abbey. It contains by far the most details about his life in both its glories and its agonies, and Abbey's voice rings through loud and clear all the way through, partly because Cahalan interweaves plenty of just the right quotations from Abbey's writings, both published and unpublished. It's also the only book I've read that gets the facts right: from where he was born (which WASN'T Home, Pa.), where he lived (many places, but never Oracle); who his many friends, wives, and lovers were; what he actually did and thought; and much, much more. This author has the guts to tell Abbey's whole story, not just paint a picture, at the same time that the cover and inside photographs are great. It separates the real Abbey from the mythical one, but somehow the actual Abbey--warts and all--is even more impressive than the mythical one perpetuated by other authors, including Abbey himself. The big chronological bibliography of all of Abbey's writings is by itself worth the price of this book (even if the book itself weren't also more than worth it); such a bibliography has never before been published. I enjoyed this book from cover to cover, and learned a lot from it.

An interesting thesis which attempts to unify the strands of human development with the origins of the human species on the African continent. A well-written and thought-provoking treatise.

I agree with Lee S. Sannella. This book is a must read for all scholars, students of consciouness and the general public.

As a "being of light," consciouness enfolds all human life and therefore, even though consciouness manifested first through the African body, consciouness itself is not dependent upon the body. Let us not make the same mistake as the ignorant by claiming something orignated with us. Consciouness is a spiritual child of God, Odu and Osiris. Having pervaded the entire world with a fragment of Himself, the unmanifest Brahman remains.

However, we should celebrate the fact that Africans were the first people to be ready to be fully human. In the beginning God created heaven and earth and 3,700,000 years ago he breathed into a black Adam and mankind became a living entity.

The African Unconscious is one of the most exciting and involved books on the African journey. The book is well documented and should be required reading for everyone.

Dr. Bynum has made a brilliant contribution to the human family, and particularly, African people. I think his name will go down in history as one of the most important people who help to reclaim the real history of Africa.

I was interested in the comments made by Abu Mahid Jamillar. His comments are similar to the whites who rewrote the world history in order to colonize its people. Abu Mahid Jamillar is rightly concerned that his people are going to have to atone for their involvement in slavery and the destruction of African culture.

First, let me address the NKJV translation. I'm not usually one to blast a translation as junk, especially since I believe the best Bible is the one that people read. But the NKJV is a pretty skeevy translation, in my estimation. It is so hard to read that you may as well stick with the original KJV. Not only that, but it retains the absolutely worst elements of the KJV (a broken verse format) and combines it with the WORST elements of the NASB (capitalized He's for God). The NKJV is such a massively awkward translation, and whatever benefits it offers for being literal are lost when one realizes that it isn't a literal translation of an reliable New Testament text - it's based on exactly the same manuscripts as the KJV, even when scholarly opinion is universal that the KJV was wrong (e.g., the "book" of life rather than the "tree" of life in the closing verses of Revelation).

That said, Tim LaHaye seems bent on reviving Hal Lindsay's ideas, and that is a Very Bad Thing. I'm still waiting for one verse that even suggests a pre-trib rapture.

I have been using this Bible for only a week but it has been a blessing. This Bible is an encyclopedia for students who want to understand some of the most difficult passages in scripture, the Old Testament Prophets as well as the Revelation of Jesus Christ. The notes are totally from a Dispensational Pre-Trib point of view with no apologies. As a dispensational study Bible I would recommend this over the Scofield or Ryrie, though both of those are more general study Bibles. Of the other Prophecy Study Bibles on the market this is by far the best. The only other specialty study Bible that can compare is Henry Morris' Defenders Study Bible which is unfortantly out of print according to Amazon. Dr.LaHaye and his co-editors have done a splended job. The articles are by many writers but all are well written and open the eyes of the reader to the depths of scripture. And Dr.LaHaye's charts are always a great visual tool for use in classes and with children. May this great Bible stay in print a long time. Maranatha!

If like me you long to fully understand Bible Prophecy, this is the book for you. Tim Lahaye is very gifted yet down to earth, and his books can be read very easily. The deep insight of him and everyone that helped him in conjunction with the KJV of the Bible is exactly what I was longing for. I spend more time reading and understanding the Bible now than ever before.
I was also impressed with the timely delivery of my order. Amazon.com also gets 5 stars!

McGoldrick in the introduction of his book,on page 5,sums it all with his statement "The author of this book is thoughly convinced that the New Testament affirms the doctrine of the universal church, and he therefore feels no oblication to reconstruct the past in such away as to find ancient and medieval sects that might be called Baptists." As McGoldrick should know the Baptist name comes from Believer's Baptism, which separated them from most Anabaptist. This distinction put salvation in Jesus not "the church". Baptist have always put scripture above tradition. Most baptist today would say many of the early fathers held many baptist tenets. We see many ancient heretics we would call brother. Cheif among those tenets are the authority of the holy scriptures only. Next to this the independance of the local church from alll man made authorities. McGoldrick's in error when he tries to define Cathari, Albigensed, Waldenses, and Anabaptist. These groups had many and veried tenets many of which could be claimed by baptist today. Todays baptist hold many and varied beliefs. What makes us baptist is believers baptism and local authority.

Brother James E. McGoldrick has written an interesting work on a controversial subject. It is admirable that he freely admits the fact that he is a former Landmark Baptist who has abandoned Landmark Baptist ecclesiology in favor of Protestant ecclesiology. He performs a valuable service by pointing out some of the historiographical weaknesses and errors found in a lot of pro-Landmark Baptist literature and provides some excellent primary sources deserving of further investigation.

The major weakness of this book, as I see it, is that he paints the churches in the free church tradition (e.g., the Novatians, Donatists, Albigenses, Waldenses, and Anabaptists) with too broad a brush instead of acknowledging that there were many doctrinal and practical differences within each of these groups and between these groups. They were not nearly as monolithic as he portrays them. Landmark Baptists do not contend that all of the churches in the free church tradition subscribed to all of the things Landmark Baptists believe and practice today, but one might get this impression from reading this book. Their major contention is that there have been, ever since the time of Christ's earthly ministry, Bible-believing New Testament churches on earth that have preached the true way of salvation and practiced the true way of baptism. These New Testament churches have been neither Catholic nor Protestant, but they have been bitterly opposed by both of these groups at times.

The sine qua non of Landmark Baptist ecclesiology is not the denial of any and all forms of a universal church, as this book might suggest, for a large percentage of the 19th century SBC Landmarkers believed in either the present or future existence of a church larger than the local, visible assembly or congregation. The essence of Landmark Baptist ecclesiology is ecclesiastical separation from churches that do not qualify as true New Testament assemblies. A rejection of alien baptisms, open communion, and pulpit affiliation lies at the heart of Old Landmarkism, and this is not brought out clearly enough in this volume. In effect, then, Brother McGoldrick often builds Landmark Baptist straw-men, then proceeds to tear them down.

William Whitsitt's modernistic theory of Baptist church history is too readily accepted by the author of this book. He would do himself and the rest of us a great favor if he would approach the study of Baptist history without these liberal presuppositions, and he has the training and expertise to write some really valuable books on this subject from a more objective viewpoint. As it stands, he has overreacted to some of the excessive subjectivity one finds in some Landmark Baptist writings by being overly subjective himself and biased against Landmark Baptist ecclesiology.

This book to me was a breath of fresh air. While I am not a Baptist (but at one time was affiliated with a non-landmark Baptist Church), my interest in this book was not so much for the purpose of refuting landmarkism, but to examine the various Christian or quasi-Christian bodies deemed heretical by the Catholic Church, and heralded as heroes of "true christianity" by Foxe's book of Martyrs, Dave Hunt, and the others who, denying that the Catholic Church is a Christian body, have to stay faithful to the words of Christ in Matthew 16:18 (and in doing so, label gross heresies and anti-Christian groups as "true Christians", calling that which is evil good).

The scholarship is excellent, as McGoldrick is careful to use original sources when possible, and when not, he honestly addresses the credibility of his secondary sources and is careful to extensively footnote everything.

For this purpose I am greatly indebted, as the book is useful to this end as well. The fact that McGoldrick misunderstands Catholic soteriology can be forgiven, as that was not the scope of this work. I highly recommend this to every honest Christian, regardless of denominational affiliation.