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Richard Hooker
Hooker was alive and active as a theologian during a tumultuous period in the development of the Church of England as a distinct body. Politics entered into church affairs on a grand scale; the idea that church and state issues were one in the same was as strong in England in the sixteenth century as it ever was in any continental kingdom or empire. Religious tolerance was a new concept, imperfectly conceived; the idea that each kingdom must be united in religious practice was strong. Hooker was an active apologist for the Church of England, his main opponent being the Puritan factions. 'Hooker's magnum opus was addressed to Puritans who attacked the church of England in the name of a purer, more scriptural ecclesiastical settlement.' (p. 9)
F.D. Maurice
Maurice would agree with Hooker that prayer is social action. Working in the nineteenth century, Maurice was exposed to the social ills that befell England as an imperial power in simultaneous growth and decay. The situation in society was deteriorating. 'Maurice saw that this social breakdown was rooted in a theological breakdown.' (p. 50) Maurice was unique in that he lived a prophetic life (and, like many prophetic persons, was often disliked for his prophecy). He made 'Christology the starting point of all Christian theology and ethics' and made Christ the central focus of all he said and did. (p. 49) Maurice made the Gospel the centrepoint of his educational philosophy, as well as the call not for revolution, but for regeneration of English society upon a truly Christian foundation. (pp. 64-67)
Maurice's view of theology is, like Hooker and Temple, rooted firmly in the communal action of the Book of Common Prayer. 'The Prayer Book becomes the key for understanding the views of the Church of England on the six signs of the Catholic Church,' these six signs being baptism, creeds, forms of worship, eucharist, ordained ministry, and the Bible. (p. 61) This practical and tradition approach was in keeping with the general spirit of the English society. 'Maurice expressed both English empiricism against the conceptualism of continental thinkers and the Anglican's respect for historical institutions as points of departure for theological analysis.' (p. 72)
William Temple
Temple was, in the words of G.B. Shaw, 'a realised impossibility.' A man born and raised in the church, he rose to the position of Archbishop of Canterbury and made the broad church appeal for Anglicanism that renewed its spirit for the mid-twentieth century. 'The general tendency of his faith and theology was toward a more catholic or orthodox position. But this was always balanced by his concern for freedom in doctrine and by his generally liberal attitude of mind.' (p. 104) Temple saw an intimate connection with God through Jesus Christ, perhaps thinking in proto-process theological terms by believing that 'because of Jesus' perfect union and communion with God, it can be asserted that in him God has a real experience of human life, suffering and death.' (p. 112) For Temple, this communion and experience is worked out both individually and communally''the inner unity of complete personality and the outer unity of a perfected fellowship as wide as humanity.' (p. 117)
Temple felt it important to be open to new ideas and developments modernity (perhaps a reaction to having been raised in an era with the expectation of long-term stability and subsequently living in a world turned upside-down by warfare and other social change). Temple felt that freedom of churches and freedom of individuals for inquiry and development, with the guidance of the Spirit, was more important than a rigid adherence to tradition. 'Temple was quite open to the new truth and insights of the modern world and to the critical and constructive use of reason in Christian faith and life. this can be seen clearly in his commitment to philosophic truth.' (p. 133) This, coupled with his call to social action by the church and the working out of Christian faith in everyday life and action, made Temple a major ecumenical figure.
The Current Spirit of Anglicanism
A key word for the current spirit of Anglicanism is comprehensiveness. Anglicanism incorporates catholics and protestants, literalists and agnostics, high church, low church, broad church, in all ways these terms can be defined. 'The Anglican synthesis is the affirmation of a paradoxical unity, a prophetic intuition that Catholicism and Protestantism'are not ultimately irreconcilable.' (p. 143)
The current spirit of Anglicanism is largely based upon Scripture, tradition and reason, with definitions of these three varying a great deal. The authority of Scripture is important, but this does not mean a literalist view. The authority of tradition, best summed up by adherence to the Book of Common Prayer's liturgical forms, is locally adaptable. Reason is used to interpret both the authority of Scripture and of tradition, but must be held in restraint by these as well. 'The spirit of Anglicanism ought in its rich resources to find the wisdom to retain its identity and yet to develop through constructive change to meet the demands of the fast-approaching world of the twenty-first century.' (p. 187)
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PK Man deals with phenomena that are mostly relegated to fictional accounts like Harry Potter, Star Trek or the X-Files. But, Mishlove's documentation is impeccable in convincing me that the events he describes actually did take place. And, as Mishlove concludes, the case deserves further study because phenomena of this type are rare.
The book is about Ted Owens, who died in 1987 and who was studied by Mishlove for more than ten years. Owens claimed that he was in telepathic contact with hyperdimensional beings he called the "Space Intelligences." By virtue of this connection, Owens attempted to prove -- over and over again -- that he could control large-scale events such as hurricanes, climatic changes, UFO sightings, poltergeist phenomena, and power blackouts.
Ted Owens called himself the "PK Man." PK stands for psychokinesis, the parapsychological term for mind over matter. Typically, Owens would produce his forecasts, in writing, to Mishlove and other scientists in advance of the actual events. Newspaper descriptions and eye-witness accounts would follow. The events forecast by Owens (who claimed he would actually be "causing" them -- with the help of the Space Intelligences) were quite unusual and highly unlikely. That any of them at all happened, in fact, is strange enough. But, Mishlove documents dozens of such events. So, the big questions are: was this mere coincidence? Did Owens actually cause the events as he claimed, or did he predict them? Either possibility is extremely interesting.
The events that Mishlove describes are highly dramatic. I imagine some Hollywood studio will want to create a feature film about this book. The special effects would be incredible. And the story is very compelling. But, more important, the book raises significant issues about the nature and power of human consciousness itself. This is the part that is intriguing to me, as I imagine it will be to many readers of this book.
Ever since the days of William James, America's first psychologisy who lived a century ago, researchers have been presenting their case for the existence of paranormal abilities. I think that Mishlove's book may well be the most forceful account available and deserves careful reading.
One more thing. In addition to raising all sorts of compelling questions, the book is well written and is an excellent read.
Some will become angry because they assume they spent money on trash.
Others will become angry because they will begin to understand that they have denied their God given power for years.
I wish to give Dr. Mishlove two thumbs up for his masterful research and doccumentation.
Ted Owens lived far from a saintly life, and had a fragile ego, and used his power for both positive and negative ends, and he will be held accountable for the way he used or misused this power.
Now to Mr. Owens idea that he communicated what he wanted done to Space Intelegences (SIs) Twitter and Tweeter, and they were the ones that carried them out. In my opinion; Tweeter and Twitter did not actualy exist. I believe they were only figments of his imagination in an attempt to seperate him from the responsibility of what he did.
Rabbi Yonasson Gershom wrote a terific review below. However; he is in error about one thing. It IS possible for mankind to affect the weather. The American Indian has influenced the weather for Millennia. I say weather modification can be done because I have done it myself.
I have doccumentation where I have taught students to direct this force (Akasha, Ch'i, Itaki, Ki, Mana, Manitou, Nuwati, Orgone, Orenda, Ruach and many other names) and punch holes in clouds, affect candle flames, and more.
I also have doccumentaion where I have affected the energy field of people from thousands of miles away.
The good Rabbi is absolutely correct about evil and negative entities. I also have doccumentation where I have performed house blessings and exorcisms.
In "Chi Kung: For Health and Vitality" Sifu Wong doccuments sending ch'i to a person 2000 miles away for healing.
In one chapter of this Book Dr. Mishlove doccuments a sudden onset of a severe sore throat immediately following a heated telephone discussion with Ted, then Ted calling Dr. Mishlove two hours later appologizing, and promising never to do that again, and the sore throat left as suddenly as it appeared.
This also can be done. In several of the case reports of "Recovering The Ancient Magic", and "The Secret Science Behind Miracles" Max Freedom Long doccuments some Hawaiian Kahunas using the death prayer and killing people in a matter of days, whether the intended victim was aware of the curse or not.
Dr. Alberto Villoldo a deffinate disbeliever at the time doccuments where he tests a Shaman to affect his health negatively from thousands of miles away, and doccuments it in his book "Shaman, Healer, Sage".
I only hope that people will raise the blinders and become aware of the power given to us by our Creator, and use it for the betterment of mankind.
We should use this power to heal mother earth and all of our relations.
Please E-Mail me if you have questions or comments about my review. Two Bears.
Wah doh Ogedoda (We give thanks Great Spirit)
This a is great intermittent story about a man who no one took seriously. Although I would like to think that this world is more open minded now than in the 60s, 70s, and 80s, I still believe that if Ted Owens brought his story to these researchers again, the only one who might have studied him would have been John Mack, and only due to the extraterrestrial claims.
This is a great read. Dr. Mishlove leaves you wishing that someone had actually sponsored a scientific study of all of his claims.
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