John Macquarrie begins his discussion of the way in which sacraments are thought about in Anglican thought (which as often is liturgical as it is strictly theological). The idea of a sacrament as 'an outward and visible sing of an inward and spiritual grace given unto us, ordained by Christ himself, as a means whereby we receive the same, and a pledge to assure us thereof' is the starting point of sacramental theology for Macquarrie. (p. 4) Sacraments, in the Anglican view, stretches between catholic and protestant views; Macquarrie is very much in the catholic world, and while he does not discount more protestant ideas of sacraments, he makes his bias very clear.

Sacraments are vague and mysterious (much more the musterion than the sacramentum) in many ways, and Macquarrie takes great care to be as inclusive of differing meanings. Sacramentality can be very broad, as in Temple's view of the 'sacramental universe' he felt exists around us. However, there is a danger in this kind of sacramental view. 'There is a danger that if one uses the term "sacrament" (or any other term) in a very broad sense, it begins to lose all definition and lapses into vagueness.' (p. 12) The temptation to fall into pantheistic world-views is high; even should this be avoided, the simple logic that if everything is a sacrament, is sacrament then a meaningful term (it would certainly be no distinction), makes sacrament irrelevant. Without discounting the idea that God may permeate everything, or at least have some presence or basis in everything, Macquarrie states 'God is not equally present, or, better expressed, present with equal clarity, in everything.' (p. 9) With this statement, specific sacraments become meaningful.

But meaning requires more than a simple sacrament. Macquarrie concedes that '...there has been an unfortunate tendency in Christianity for word and sacrament to become separated.' (p. 22) The framework of community, liturgy, and faith provide the meaningful setting for the sacraments. Sacrament in this context provides a doorway to the sacred, and, while a symbol, it is (to use Tillich's language) 'a symbol [which] opens up new levels of reality,' and 'participates in the reality which it symbolises.' (pp. 30-31) Sacraments devoid of relevance to a community fails to communication meaning, and thus ceases to be a sacrament. Sacraments require an inward reality, a divine communication, and 'without this inward reality, the sacrament would not be a sacrament at all, but a mere empty ceremony.' (p. 47) Macquarrie is adamant about resisting the tendency in some of separating inward and outward aspects of sacraments.

There is no easy definition or set of defining characteristics into which all sacraments tend to fit. 'There is sufficient untidiness among these different sacraments to show us that there is no uniform concept that holds all the Christian sacraments together, but rather a "family resemblance".' (p. 47) This is part of the mystery of the sacraments, but that explanation (or perhaps even, excuse) is unsatisfying. In discussing the seven sacraments commonly held as sacraments by history,'...we find that these seven are so diverse among themselves that it is hard to say exactly what it is that entitles them all to be grouped under the sacramental umbrella.' (pp. 36-37) For instance, not all sacraments are 'communal' (penance); not all sacraments are repeated events (baptism, confirmation); not all sacraments are available to all (is a person less of a person, or somehow less able to connect to the divine if not married, or not ordained?). Macquarrie even asks of certain sacraments if they are still relevant and have a communicative ability for contemporary culture, particularly holy orders and unction. Finally Macquarrie decides that these do still have value in today's society (for different reasons for each sacrament), but the argument from history can only go so far.

Macquarrie's strongest chapters are those discussing Baptism and Eucharist, the two sacraments given 'pride-of-place' among the sacraments in the Anglican world (which shows a somewhat protestant tendency). Baptism as an initiation into community and Eucharist as a constant renewing link to the community, and both as symbolic (in the symbol which participates in the reality it symbolises) action-events are the primary means of making the presence of Christ real and available to the life of the community. 'Whatever theory of presence one may hold--transubstantiation, transvaluation, transignification, even Tillich's theory of symbolism which allows the participation of the symbol in the reality which it symbolises--so long as it remains within the eucharistic context and the eucharistic community, that bread is for us the bread that comes down from heaven for the life of the world.' (p 156) In the discussion of these sacraments, Macquarrie very carefully stresses the necessity of connection of word and sacramental action, and of inward and outward convergence, and of human intent and divine covenantal promise.

John MacQuarrie hits the nail on the head with this book. He speaks of the 7 sacraments of the Christian Church in an approach geared for unity. He discusses the origins of the Sacraments and their application and implications as well as their nature specifically. While it is true, you could consider this an analysis of the Sacraments in the Anglican/Episcopal context, he writes in such a way as to address the commonalites and faith of all Christians, bringing unity rather than uniformity with any specific apostolic body.

The book starts by noting some of the twists and turns in Heidegger's life and thought; and by showing the importance of Being in the beginnings of western philosophy (but only in the beginning and then quickly forgotten -- according to Heidegger).

The main question in the book (as you probably already know from the title) is whether Heidegger's thought is compatible with Christianity. Of course to answer this question we first needed to know what Heidegger's thought consisted of, which takes up most of the book and makes it worth while even if you don't care if Heidegger can be 'Christianized'.

Although the book is brief (only 121 pages) it covers everything from Being and Time to Time and Being and beyond (which is a long and mystifying way -- or at lest it is without this book). Heidegger's Nazism is also dealt with very briefly, but the main concern in the book, after giving a tour of the philosophy, is the relationship to Christianity. Others before Macquarrie have seen this relationship Etienne Gilson, for example, clamed that Heidegger ' is taking us to the only real metaphysical problem. I believe he could... help us not only to deeper insights into his own thought, but even into that of... Thomas Aquinas'.

It is difficult (at lest for me and I suppose others with similar obsessions) to read Heidegger's attempted retrievals of Being -- that light by which all existing entities are viewed. And not think of biblical passages like Exodus 3:14. I supposes in the end some of Heidegger's thoughts are good for Christianity while some are not (or less obviously so). The ontological difference for the most part probably is; while all the twisting and turning of Being would probably be the end of anything like an orthodox Christianity.

This book doesn't say that Heidegger's philosophy was Christian -- in fact Heidegger said a Christian philosophy was nonsense 'a round square and a misunderstanding' -- but if you want an intro. to his thought or see some potential parallels between his thought and Christianity this is a good book.

MacQuarrie's little monograph should be called "Heidegger Demystified". It is perhaps the best thorough and concise study of the main features and the significance of Heidegger's thought by one of the translators of Being and Time into English. Considering what an industry Heidegger studies have become in American and European universities, this little volume is a wonder how it cuts to the essential features of his thought. I know of no better introduction to the significance of Heidegger. Even George Steiner's little study, a fine fluff piece for the non-philosopher, will have to take a back seat to this treasure

I have read everything that can be found pertaining to the rain forest areas of southeast Peru, as an adjunct to my in-the-field research into the legend of the legendary "Paititi," ultimate refuge of the Incas. The information that writer/film-maker Kim MacQuarrie compiled and put into words for Manu is among the most informative and interesting to be found on the subject in English (or Spanish, as the text is bi-lingual). The author obviously did his homework, and presents the facts and current theories in clear and colorful prose. The book gives a good representation of various ecological zones found within "Manu," from the harsh and frigid highlands, the "alturas," on the west; to the penetrating cold mists dripping moisture onto the dense vegetation of the "ceja de la selva," the "eyebrow of the jungle" that lies just below the highlands, along the high eastern edge of the Andes; down into the eastern rim of the Amazon basin, the dense riot of vegetation that is the "selva alta," the high altitude jungle; and finally down into the endless carpet of jungle that makes up the "selva baja," the lowland jungle that spreads away from Manu ever deeper into the Amazon. The text covers all aspects of the Manu area, from history to archaeology to ecology to anthropology. The photographer Andre Bartschi's photographs, which grace most of the book, are lush and exquisitely sharp, capturing fully the riot of color and feeling that are a part of the Manu experience. This is one "coffee table" size book that is as worth reading as any thriller, with illustrations that are a real "turn on" for anyone interested in the exotic or natural history. An additional interesting and useful feature is found in the fold out "bird's eye view" maps, which help one understand and "feel" the unique topography that makes up this pristine and magical place, Manu.

MANU is an absolutely first rate book, with superb photography by Andre Bartshe, an extraordianry talent, and text in both English and Spanish by world traveler and adventurer, Kim MacQuarrie. Mr MacQuarrie and Mr. Bartshe have each lived and explored Peru for several years. They are authorities on the region. Mr. MacQuarrie has also made several award winning films for the Discovery Channel on Manu as well as on Siberian Grizzly bears of Kamtchatka. This MANU book is also a pleasure for its production value. It is a joy to hold and turn the pages. The color process used is excellent and the paper is of the highest quality. MANU is a treasure. Highest recommendation for serious book lovers.

Existentialism is such a wide and diverse philosophy and has had so many different contributors with differing views that the term 'existentialism' has come to be nearly meaningless. John Macquarrie shows that while there are very few things that 'existentialists' will agree on there are still recurrent subjects throughout their writing - such as freedom, decision, responsibility etc. Along with the themes that are common amongst existentialists there is also the common methodology of phenomenology that they share - at the beginning of the book there is a small section that briefly outlines the historical development of phenomenology as well as a description of Husserl's phenomenology - it is in no way detailed, but it's enough to give the reader a rough understanding.

The second chapter of this book traces the existentialist style of philosophizing through the history of philosophy - From the pre-Hellenistic age up until modern times. Macquarrie shows that the existentialist style of thought commonly emerges in a society when people find that their securities are threatened, when social structures and values begin to decay, and when the ambiguities of the world become more obvious.

This book is laid out so that every chapter discusses a separate topic common among existentialist philosophers. The book covers everything form thought and language (chapter 7), Finitude and guilt (chapter 10), authentic existence (chapter 11) and metaphysics (chapter 13). In the final two chapters Macquarrie evaluates the strengths and weakness of existeialism and outlines some of the contributions the philosophy has made in other areas - psychology, ethics, literature, education etc. if you're looking to learn about existentialism this is an excellent introduction.

The best kept PATHS IN SPIRITUALITY nowadays link salvation with health and peace: look forward to heaven and work on an inner life without spacing out to living. This deep diving into both the traditional expressions of Christian truth and the culture of the times finds its truest model in Celtic spirituality. Non-Christian or Christian, the Irish have always looked at daily living and nature through eyes intensely aware of spiritual presence. Author John MacQuarrie's book asks questions that can also be answered by Thomas Green's WEEDS AMONG THE WHEAT, Morton Kelsey's GOD, DREAMS, AND REVELATION, Watchman Nee's THE RELEASE OF THE SPIRIT, and Theophane the Monk's TALES OF A MAGIC MONASTERY.

This is the second dictionary of Christian Ethics I have acquired. I wanted something to balance the evangelical "New Dictionary of Christian Ethics and Pastoral Theology" published by IVP. For this purpose it is great. On 'marriage' for exmaple "The Westminster" is not so dogmatic but provides good well-written material and alternative readings.

This dictionary was updated in 1986, making it 14-15 years old. While it has a reference to 'cloning' it doesn't to the 'internet' and some other recent topics. This however means that the Christian ethicist has to keep thinking up things for themeslves rather than being able to look them up - a sign of our fast-moving times.

I would recommend this work for anyone who has to deal with controversial from a Christian framework.