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Valmar Cardozo Junior. PS: Iam sory my inglish is not good.
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The book is really a whole bunch of letters from the boys from Argyle (the 1200 acre Campbell property near Wellington NSW). It provides a brief overview of the family as well as updates at the end and is a chronological acount of there experiences during WWI - at Gallipoli, in France, on leave, their experiences of authority and the subtle way that things changed for them. The letters are written from the boys to the rest of the Campbell family and friends - so you get to see what was on everyones mind during this terrible time
I would recommend spending a whole day to read this book in one go because it is too dis-jointed if you break in up over a period of few days or weeks. The editors have provided commentary where it is needed and as they say it is not their book but the book belongs to the boys from Argyle of which 3 returned alive.
I found it strange to read letters addressed by my kith and kin whom I never had the chance to meet - but a work such as this has keep the memory of 4 very ordinary Australians alive. There are photographs through the book of various characters family friends and the like which makes it a very personal book for any one that reads it.
IT IS A SHAME THAT IT IS CLASSED AS A REMAINDERED BOOK BY THE NEW OWNERS OF KANGAROO PRESS AS A REPRINT WILL MOST LIKLEY NOT BE FORTHCOMING.
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Since finding my copy in a second hand book shop in Rochester in Kent some years ago (and paying a mere £2 for it) this little gem has travelled to France with us on several occasions.
So far we have not been disappointed, far from it, we have been greatly impressed with the restaurants selected for inclusion in the book.
In our experience the restaurants included are not necessarily the most expensive or most economic just very good in terms of value and quality. We have found eating places which would suit all tastes.
The individual entries are in much the same style as the UK's Good Food Guide. Two or three restaurants per page with name, address, phone number, name of owner, general notes concluding with pros, cons, price level and any special information about days not open etc.
The layout is alphabetic by town/city so you don't need to know the geography of France to find your way around the book.
I am looking for a later version that the one I have, but until I find it my tried and trusted 1991 copy will go with us every time we cross the Channel.
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For one thing, while Casey locates Jesus firmly within the Judaism of his time, he does not gloss over the likely disagreements between Jesus and other intra-Jewish movements. Readers of e.g. Ed Sanders's magisterial _Jesus and Judaism_ or Hyam Maccoby's trenchant _Revolution in Judea_ might come away with the impression that there just weren't any important differences between Jesus and the Pharisees. Casey argues to the contrary that there were very serious points of contention between them, notably on the issues of purity and Sabbath observance.
For another, Casey recognizes that many elements of Jesus's career do have a firmer foundation in Second Temple Judaism than is sometimes acknowledged. I am thinking here particularly though not exclusively of Casey's claim that Jesus probably did view his death as a propitiation that would in some way turn away the divine wrath.
Casey also does a nice job sorting through later New Testament Christology. His overarching aim seems to be to locate the point at which such Christology finally and irrevocably departed from Judaism altogether -- and he locates this point in the gospel of John, the apparent claim of Jesus's alleged deity being, Casey say, "_inherently_ unJewish" [p. 176]. (Casey, as he further explains in a later book, thinks the Johannine gospel's apparent claims on this point were in part intended as non- or anti-Judaic "identity markers" for a Gentile community. I think Casey's claims here are overstated, and readers looking for an alternative view may want to examine Ellis Rivkin's _What Crucified Jesus?_)
Casey's Harnackian conclusion is a familiar one to readers of this literature: Christianity would profit by shifting away from the religion _about_ Jesus toward the religion _of_ Jesus.
Since the religion of Jesus was Judaism, it is unfortunately not as clear as one might wish precisely what Christians are supposed to do. Nevertheless Casey's closing remark is pointed and apt: "If churches as organizations must insist on false belief we can always leave them, and follow from outside their orbit those aspects of the teaching of Jesus which we judge relevant to our lives 2,000 years later" [p. 178].
In this sense, despite some deep disagreements on certain points, Casey's work nicely complements that of Geza Vermes. As Vermes has recently covered some of the same Christological-development ground in _The Changing Faces of Jesus_, readers interested in the project of reclaiming Jesus as a Jew of his own time and place may wish to consult Casey as well.