Rabu, 26 Maret 2014

Download Ebook , by Beryl Markham

Download Ebook , by Beryl Markham

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, by Beryl Markham


, by Beryl Markham


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, by Beryl Markham

Product details

File Size: 878 KB

Print Length: 306 pages

Publisher: Virago; New Ed edition (August 27, 2015)

Publication Date: August 27, 2015

Sold by: Hachette Book Group

Language: English

ASIN: B00UFWTMSY

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Amazon Best Sellers Rank:

#164,602 Paid in Kindle Store (See Top 100 Paid in Kindle Store)

I've never read a voice like this--not because of the style, though. Yes, the writing is good and beautiful in parts, but if Hemingway really did say that Markham was a better writer than he, I disagree. For me, the complex long sentences tripped over their own feet at times, overextending metaphor where Hemingway's simplicity would have done better. No--it was the workings of Markham's mind, her philosophy and decision process, that I found truly incredible.Paula McClain's book Circling the Sun is a fictional memoir of Beryl Markham, and West with the Night is her actual memoir. I wondered at first why McClain would choose Markham of all people to fictionalize, when Markham had already spoken for herself in this memoir. I was almost irritated. After all, Markham is dead. She can't speak up and say, "that's not how it happened. Read the book I ALREADY WROTE if you want to know." Now that I've finished West with the Night, I understand why Mcclain wanted to write Circling the Sun.Markham writes about how she came to hunt with the Masai tribe as a child in Africa, and how she came to love and train horses (when there were no other women doing it), and how she came to fly planes (when hardly anyone, let alone women, was doing it), but she dwells not at all on her personal relationships or feelings, which for the curious reader should provide context and explanation of Markham's unusual talent and viewpoint.She writes more about the moody, wise, indifferent nature of Africa than she writes about her own feelings. We have no idea, for instance, what it felt like when her mother left Markham and her father to return to England when Markham was four years old. You don't even know from West with the Night that Markham's father practically forced her into marrying an older man at the age of 17 because her father was moving and didn't know what else to do with her. These events undoubtedly shaped Markham's courage and ambition, but West with the Night doesn't tell us how.West with the Night is the end result of some strange fomentation within the person of Markham. She writes without arrogance and with plenty of humor about all of her 'firsts.' To Markham, they were simply good ideas. She cared nothing for, or even seemed to think about at all, what other people thought of her. She moved in circles that other women never entered, and was treated as one of the boys. In making life decisions, like the decision to move to Britain, for instance, she was pointed solely by the needle of her own compass. She was happy flying and scouting game in Africa, but wondered what she might be missing. So she moved. Apparently, men followed her. I admit to my morbid curiosity on this point, and I may read Circling the Sun for McClain's take on the other parts of Markham's life.On the other hand, I may not read it. Markham's critics accuse her of not writing her own memoir (it's too good, they say, to be written by her), and of being a home-wrecker. Her critics look for opportunities to criticize her, for of course she is too unbelievable to escape jealousy. Our curiosity about Markham's personal life shares also this unbelieving desire to justify, to show how the rest of us may have gotten from Point A to Markham's Point Z if only we'd been born into similar circumstances. Really, all you need to know is that she did these things, in spite of fear, and did them well. She was luminous and rare. You can sit back and be inspired by her story without having to justify, explain, or otherwise take away from its magnificence by delving into a personal life she preferred to leave private.

West With the Night is a marvelous auto biography of Markham's time in Africa. She was raised on a farm by her father who bred race horses, and became quite an accomplished trainer and horsewoman herself. Since the road system was deplorable or non-existent in the 1930's, small planes delivered the mail and other essentials, and she trained to be a pilot. She conducted groups of hunters on safari, helping them to locate big game, especially elephants which were difficult to locate in the vast areas of Africa.Her crowning achievement was a solo flight from Europe to Newfoundland, 3600 miles, 2000 of it unbroken ocean, in a small plane with no radio and no electronic guidance systems. She had to let the engine die to ensure that she had completely consumed the fuel in a tank before switching to another tank and restarting the engine! It was an astonishing accomplishment for any pilot, and the first time for a woman to make such a solo flight. She writes with such intensity of the details of the 1936 flight that you feel like you're in the plane with her, gripped with the suspense and surrounded by the black night.Markham's writing is beautiful and at times poetic, especially when she describes the landscape and inhabitants of Africa. She lived in the wonderful era described so gorgeously in "Out of Africa", and even knew some of the people described in that book. She lived another 50 years after this magnificent feat, and I wish she had been convinced to continue writing.

Sheer poetry! I've never been to Africa, I've never flown a plane, I've never trained a race horse... Neither had Ms. Markham until one day, there she was, a British child--an only child--in the highlands of Kenya, her feet at the starting line of becoming the amazing woman she would become. To read this is similar to watching a time-lapse photographic record of an exotic flower bursting into bloom--all the more fascinating because the subject isn't a simple flower but a human being. By doing, one becomes!The story culminates in an epic, trans-Atlantic flight, but along the way it reads like a marvelous bed-time story--the kind that the Aesop's Fables author might have written if he had lived in Africa, observing human and animal nature in an era that feels farther removed from today than a mere century should seem.I enjoyed three things about this book: the beautiful language with which it is written, the observations of a world I will never see, and the affirmation that yes, it is possible to become all that one might be if only one takes that first step and then the next and the next.

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Jumat, 21 Maret 2014

Ebook Free , by Michela Wrong

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, by Michela Wrong

Product details

File Size: 1197 KB

Print Length: 480 pages

Publisher: HarperCollins e-books; Reprint edition (October 13, 2009)

Publication Date: October 13, 2009

Language: English

ASIN: B000VYX9BM

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Amazon Best Sellers Rank:

#421,870 Paid in Kindle Store (See Top 100 Paid in Kindle Store)

Michela Wrong opens this book on the -- to Westerners -- negligible country of Eritrea with a marvelous anecdote. She was sitting in Cairo airport's transit lounge near a middle-aged Pakistani who introduced himself as a salesman who traveled Africa and the Middle East looking for possible markets for his multinational company. Wrong, in turn, told him that she was a journalist writing a book about Eritrea, which is where she was headed. He was confused. "You are writing a book about Algeria?" "No. Eritrea." "Nigeria?" "No, Eritrea." "Al-Jazeera?" "No. Eritrea. Small country on the Red Sea. Used to be part of Ethiopia." The Pakistani closed the conversation: "I'm sorry. But I've simply never heard of the place."The book's title comes from a story, apocryphal one hopes, of a British captain leading his war-weary men into the capital city of Asmara after the battle of Keren, which, although little-known, was among the toughest and most brutal battles of World War II. He was greeted by an old Eritrean woman, enthusiastically ululating in celebration of her country's liberation from Italian Fascist rule. The captain interrupted her high-pitched shrilling with a savage "I didn't do it for you, n****r."That too is a theme of Wrong's book: Nothing, absolutely nothing, that the world's powers -- from Italy, to Great Britain, to the United States, to Russia, to Israel -- have done in Eritrea since 1880 has been for the Eritreans. Instead, Eritrea has been a venue for colonialism, pillaging, and the exercise of Cold War and Middle East realpolitik, and a pimple on the rump of Ethiopia.Essentially, I DIDN'T DO IT FOR YOU is a history of Eritrea, and because Eritrea has been so closely engaged with its neighbor Ethiopia, also a history of Ethiopia. Ethiopia believes that Eritrea should be part of it, which, of course, would give it access to the Red Sea. By and large, Wrong rebuts Ethiopia's arguments. Yet from 1950 to 1990 Ethiopia exercised varying degrees of control over Eritrea, and from 1962 to 1992 Eritrea fought a bitter, heroic, and ultimately successful War of Independence.That War of Independence -- as well as its aftermath, first tantalizingly promising but now sadly depressing (Eritrea now is essentially a one-party country presided over by Isaias Afwerki, a dictator for all intents and purposes) -- is the central episode of the book. The major secondary ones consist of Eritrea being buffeted about by the Italians, then the British, and later the Americans. In yet another instance I learn how my country's post-World War II foreign policy was shameful and misguided.Admirable in many ways, I DIDN'T DO IT FOR YOU could have been better. It is too hasty and unnecessarily confusing. Seemingly containing everything that Wrong ever reported or researched in a decade of covering Eritrea, the book is too long for the general reader. Moreover, while briskly written, it is riddled with threadbare clichés. (No book should contain more than one "turning a blind eye"; this one contains four or five, as well as a couple instances of "falling on deaf ears".)P.S.: I bought my copy of the book sight unseen from an on-line book dealer. It is boldly signed in the front by Stanley March 3. He apparently followed a practice I too follow whenever possible, as pasted inside the rear cover is a copy of the "New York Times" review of the book. Ah, the caprices of the second-hand book market.

A fantastic book written from the inside of the Eritrean Civil war. The author outlines what was quite possibly the most unique rebellion in African history. She does a masterful job of portraying the initial years of the EPLF and their ability to mobilize the populace and utilize the safe havens available to support their efforts. The contrast between Mengistu's governance and that of the EPLF in the initial years is stark and telling. The sad part of the book is the decline of inclusive governance and ultimate strong man rule by Afwerki. Although the title speaks of "how the world betrayed a small African nation," it might well have been: "How a revolution betrayed itself. It would be a true seminal work if Ms. Wrong did a follow on book or an updated version covering the period from 2005 to the present.I Didn't Do It for You: How the World Betrayed a Small African Nation (P.S.)

As an Eritrean raised in post independence Eritrea, reading this book really gave me an interesting and critical perspective. It gave a view of how Eritrea is seen from outside. I enjoyed reading it, and I learned a lot I didn't know about my country. There are seemingly unimportant facts and little details that answer questions I've asked myself all my life. Thanks to Wrong I now have a deeper view into my lovely country's past. I would recommend this book as a reading text in schools in Eritrea, and also to anyone who wants to learn about Eritrea in a fun, enjoyable way. Thank you Michela Wrong for contributing such a wonderful book about my people and my country.

I grabbed this as the most highly rated book on Eritrea. I fully understand after zipping through the pages.Well written, dry, witty, and insightful as to the human and political relationships that form this nation, it has served as my primer. I will read more on Eritrea, but doubt that it will be as enjoyable.Excellent job. I, too, hope to ride that train one day.

This is well written and I'm interested in Eritrea, but it gets very bogged down in the minutiae of the various political machinations at times.

Must read... almost every page gives you something totally new...

Incredible story of a tiny nation fighting for its life against a giant and winning!

I knew - and cared, frankly - nothing at all about Eritrea when I started this book. It is incredibly well-written and a fascinating account of a story that should be better known. While I am to the right of the author, one has to respect her research, keen insights, and writing skills. I have now purchased her other books.

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Jumat, 14 Maret 2014

Download Ebook , by Rhonda Belle

Download Ebook , by Rhonda Belle

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, by Rhonda Belle

Product details

File Size: 1487 KB

Print Length: 57 pages

Simultaneous Device Usage: Unlimited

Publication Date: December 14, 2015

Sold by: Amazon Digital Services LLC

Language: English

ASIN: B019EIC7CC

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Amazon Best Sellers Rank:

#1,005,004 Paid in Kindle Store (See Top 100 Paid in Kindle Store)

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Senin, 10 Maret 2014

Get Free Ebook 100 Days of Drawing (Guided Sketchbook): Sketch, Paint, and Doodle Towards One Creative Goal

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Actually, this is not a pressure for you to love this book and read until finish this book. We show you the excellent book. It will be so pity if you miss it. This is not the right time for you to miss out on the 100 Days Of Drawing (Guided Sketchbook): Sketch, Paint, And Doodle Towards One Creative Goal not to read. It could help you not only fulfilling this holiday times. After vacations, you will obtain something new. Yeah, this book will really lead you to life better. This is why; this suggested book is much said for you who want to move on constantly.

100 Days of Drawing (Guided Sketchbook): Sketch, Paint, and Doodle Towards One Creative Goal

About the Author

Jennifer Orkin Lewis is a freelance illustrator and textile designer who paints for 30 minutes every day in her sketchbook and posts the results on Instagram (@augustwren). Her clients include Kate Spade, Anthropologie, Flow Magazine, and teNeues. She lives in Irvington, New York. 

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Product details

Paperback: 208 pages

Publisher: Harry N. Abrams (September 4, 2018)

Language: English

ISBN-10: 141973217X

ISBN-13: 978-1419732171

Product Dimensions:

7.8 x 0.9 x 9.1 inches

Shipping Weight: 1.6 pounds (View shipping rates and policies)

Average Customer Review:

4.5 out of 5 stars

8 customer reviews

Amazon Best Sellers Rank:

#58,632 in Books (See Top 100 in Books)

I'm so tired of being misled by lavish descriptions of books that wind up being more than half full of empty/blank pages. Even if the drawing prompts were good (and there is very little original to be found here), the paper is not the quality of paper you could use for painting or sketching anyway. It is not artist-quality paper--not even student grade. If this had been ONLY the artist renditions and prompt, without all of the filler blank pages "for drawing", I would have been far happier. Returning.

This book works for me at this time. I want to draw and sketch daily and needed a little push/inspiration. The prompts are fun, the instruction simple. I would have preferred the prompts/blank pages were in a separate book - like a workbook with mixed media paper. I can still work with these pages as I will probably use markers, pens and maybe coloured pencils. You are offered different ideas to fill your pages. Some pages are foundation drawings to complete, others are blank, some are black and there are even colourful washes to draw on! I intend to have fun!

I’ve already bought this 3 times because I keep gifting it. It has so many fun prompts and my favorite part is that she includes plenty of examples of her work to inspire and teach you.

This is such a great book for artists of all levels. It pushes your creativity and imagination in the best way.

Love it. Have started to use it

I am a big fan of August Wren. This book is great for beginners and experienced artists. It keeps the creative juices flowing. I am a fan!

So excited to start using this book!!!!

I originally bought the book for myself. The book is an awesome motivator and has great insight about the creative process. I bought 2 more for xmas presents, and one for a birthday. Everyone loves it -- a best buy for any budding artist.

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100 Days of Drawing (Guided Sketchbook): Sketch, Paint, and Doodle Towards One Creative Goal PDF

Selasa, 04 Maret 2014

Free PDF Two Great Truths: A New Synthesis of Scientific Naturalism and Christian Faith, by David Ray Griffin

Free PDF Two Great Truths: A New Synthesis of Scientific Naturalism and Christian Faith, by David Ray Griffin

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Two Great Truths: A New Synthesis of Scientific Naturalism and Christian Faith, by David Ray Griffin

Two Great Truths: A New Synthesis of Scientific Naturalism and Christian Faith, by David Ray Griffin


Two Great Truths: A New Synthesis of Scientific Naturalism and Christian Faith, by David Ray Griffin


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Two Great Truths: A New Synthesis of Scientific Naturalism and Christian Faith, by David Ray Griffin

Review

"A concise and lucid summary of Griffin's influential theological synthesis. Those interested would do well to start with this work." -- John F. Haught, Thomas Healey Professor of Theology, Georgetown University, and author of Deeper Than Darwin"A magisterial theological work. With stunning force, Griffin reconstructs such key doctrines as divine power, creation, love, trinity, and resurrection." -- Catherine Keller, Professor of Theology, Drew University, and author of Face of the Deep"A rewarding overview. With characteristic sureness of hand, Griffin outlines a process theology that embraces both naturalism and Christianity." -- Philip Clayton, Ingraham Professor of Theology, Claremont School of Theology, and author of God and Contemporary Science"A superb work of religious scholarship. David Griffin has achieved a fusion that is both lucid and engaging." --Charles Birch, Emeritus Professor of Biology, University of Sydney, and winner of the 1990 Templeton Prize

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About the Author

David Ray Griffin is Professor Emeritus of Philosophy and Theology at Claremont School of Theology, Professor Emeritus of Religion at Claremont Graduate University, and Co-Founder of the Center for Process Studies. He is the author of Two Great Truths: A New Synthesis of Scientific Naturalism and Christian Faith, and coauthor, with John B. Cobb Jr., of Process Theology: An Introductory Exposition. Author of numerous books in philosophy of religion, he has also published two popular books on the World Trade Center attacks: The New Pearl Harbor: Distubing Questions About the Bush Administration and 9/11 and The 9/11 Commission Report: Omissions and Distortions.

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Product details

Paperback: 152 pages

Publisher: Westminster John Knox Press (May 28, 2004)

Language: English

ISBN-10: 0664227732

ISBN-13: 978-0664227739

Product Dimensions:

5.5 x 0.4 x 8.5 inches

Shipping Weight: 6.4 ounces (View shipping rates and policies)

Average Customer Review:

3.9 out of 5 stars

6 customer reviews

Amazon Best Sellers Rank:

#515,127 in Books (See Top 100 in Books)

I actually bought this book for Howard Van Til's very substantial foreword. I wanted to know where Van Til stood, theologically, since his departure from Calvin College, and since being so strongly rejected by many conservative evangelicals because of his belief in theistic evolution.Reading Griffin was an eye-opener (as it was for Van Til, when he first encountered Griffin's criticisms of his position). Even though this is meant to be introductory, it is dry in terms of style, by dynamite in terms of content. Griffin offers a critique of naturalism. But wait. Although Christians loosely critique something they call "naturalism," and while more sophisticated thinkers might go so far as to distinguish between "methodological naturalism" and "metaphysical naturalism," Griffin shows those are too imprecise, and more than a little shallow. He really digs into what philosophers have thought about naturalism, and what assumptions they got wrong. It led me to Griffin's much larger works, Reenchantment without Supernaturalism, which I would highly recommend.

a little boring at times but overall, a clear and concise explanation of how science can relate to religious faith in a complementary way.

Retired theologian David Ray Griffin (b. 1939) has written/cowritten other books such as Process Theology: An Introductory Exposition,Primordial Truth and Postmodern Theology,Reenchantment without Supernaturalism: A Process Philosophy of Religion,God and Religion in the Postmodern World: Essays in Postmodern Theology,Varieties of Postmodern Theology, etc. [He has more recently become well-known for his skeptical views on 9/11: e.g., Debunking 9/11 Debunking.]He wrote in the Preface to this 2004 book, “In the generic or minimal sense, scientific naturalism is simply the denial of supernatural interruptions of the world’s basic causal processes. Naturalism in this sense is not a new idea… Scientific naturalism in this sense does, to be sure, conflict with many forms of Christian faith that have appeared through the centuries, but it is not obvious that it conflicts with Christian faith itself or even rules out a robust version of Christian faith. I argue that it does not. Indeed, I suggest that scientific naturalism in the generic sense is a great truth that should be enthusiastically adopted by Christians… My perspective suggests that there has been about the same amount of error on both sides of the debate but that there is also a very great truth being defended by each side… By sorting out the truth from the error on both sides, we can develop a worldview that can be held in common.” (Pg. xxi-xxii)He argues, “There are a number of our hard-core commonsense beliefs to which modern scientific naturalism cannot do justice. One of these is our belief that we have experience… materialist philosophers have been unable to explain how experience could have emerged out of the insentient (nonexperiencing) matter that they believe… to constitute the bottom layer of nature… Materialists still face the problem of how a brain consisting of nonexperiencing neurons could produce conscious experience… The other side of the mind-body problem is how our conscious experience can affect the brain and thereby bring about bodily behaviors.” (Pg. 23)He observes, “having distinguished between doctrines that are true only mythologically and those that are simply false, I now add that there are some doctrines that arguably could be classified either way. The idea of Jesus as ‘the son of God’ provides an example. On the one hand, the idea that Jesus was in some sense simply God---in particular, that Jesus was the incarnation of the second person of the Divine Trinity in such a way that Jesus shared in the divine omniscience---should be discarded as simply false… On the other hand, one could claim that this gives poetic or mythological expression to a deep truth about Jesus, which is that God was present in him and acted through him in an extraordinary way. I myself accept this idea, partly because in my view … God does… influence us by, in one sense, entering into us… If the idea that a woman could give birth to God is not to be put in the category of the simply false, what should be?” (Pg. 35-36)He asserts that Free Will Theism “provides no answer to the problem of what is usually called ‘natural evil,’ meaning the forms of evil that are not due to human volition, such as earthquakes, tornadoes, hurricanes, droughts, floods, and disease… A second problem with traditional free will theism is that according to its hypothesis, God could intervene to prevent any specific instance of evil. God could have diverted every bullet headed toward a human being ‘too young to die.’ God could have prevented any of the massacres that have occurred. God could, in fact, prevent any sinful human intention from producing its intended effects. And God could prevent any disease or any natural disaster from producing permanent injury, agonizing suffering, or premature death.” (Pg. 54-55)He says of the concept of life after death, “I have recently examined various kinds of evidence… and concluded that it is persuasive. For Christians, therefore, the evidence provided by Jesus’ resurrection can be supplemented by more recent evidence, some of which has been rigorously investigated and documented by parapsychologists and physicians… although the evidence for life after death is strong, a change from naturalism to the kind of naturalism suggested by [Alfred North] Whitehead is important if the belief in life after death is again to become a respectable belief in intellectual circles. The empirical evidence can be convincing only if people will study it, and thus far more intellectuals have been unwilling to do so… But insofar as people see the superiority of Whitehead’s form of naturalism, with its nondualistic interactionism and its prehensive doctrine of perception, these a priori objections are overcome, so that the evidence can be taken seriously.” (Pg. 82)He says of ‘Panentheism and the problem of evil,’ “in creating our world, God evoked a contingent form of order out of a situation that already embodied certain principles of order---principles that are not contingent but necessary, lying in the very nature of things. We have looked at the most basic of these principles: that in addition to God there is always a multiplicity of finite actual occasions embodying creativity, with creativity involving the twofold power of self-determination and efficient causation on future events. Another necessary principle is that this twofold power of the finite actual occasions cannot be overridden by divine power. The ‘cannot’ here is not merely a MORAL ‘cannot’… but a METAPHYSICAL ‘cannot.’ The idea that there are certain things that God cannot do is, of course, not a new idea… Free will theists … [say] that God cannot wholly determine the actions of creatures with freedom because that would be self-contradictory. Whitehead… added the further point that, because ALL individuals necessarily have at least an iota of freedom and this freedom is inherent in the nature of the world, God cannot fully determine the activities of ANY creatures.” (Pg. 88)He continues, “The uniquely human capacity for evil has led many antitheistic philosophers to ask their theistic friends, ‘Why didn’t God create rational saints?’ by which they mean beings who are like us in most respects… but guaranteed not to sin. The Whiteheadean answer to this question is obvious: God could not have created such beings, because God could guarantee that creatures otherwise like us would not sin only by creating them devoid of freedom, and that was impossible… According to process theism… To bring about creatures who can enjoy the values we do was necessarily to bring about creatures as dangerous as we are… Given this perspective, we can criticize God for the world’s evil only if we can honestly say that human evil is so bad that the world would have been better off without human beings… process theists say that … the possibility of such evils could have been prevented only in a world devoid of human-like beings… Even God cannot have the good without the risk of evil.” (Pg. 91-92)He points out, “The question before us now, I suggest, is whether we can, without returning to supernaturalistic interpretations of Christian faith, with their arrogance, move beyond this timidity to respectful confidence. That is, can we recover confidence in the universal truth and importance of the primary doctrines of Christian faith while, at the same time, accepting the great truth of scientific naturalism and manifesting respect for the other great religious traditions? … can we develop a theology that, while being both naturalistic and pluralistic, is robustly Christian?” (Pg. 101)He suggests, “The next question is whether we can understand the incarnation of God in Jesus as having occurred through persuasion rather than as requiring a supernatural exception to God’s normal way of acting in the world… In process philosophy, this kind of incarnation could have resulted from Jesus’ experience of… God’ influence on him. Causation between two individuals … involves an internal relation, in which the cause enters, in a sense, into the effect… because God influences all events, God is present in all events… The only question is how God could have been present in such a way as to make Jesus a decisive revelation of God… God always presents initial aims toward the best possibilities open to the individual… the best possibilities for a human being differ radically… the aims for some individuals will reflect the general divine aim more directly than the aims for other individuals… a devout person such as Jesus, growing up in [the Jewish] tradition, would be well suited to receive divine aims highly reflective of the general aim of God for the world… we can understand Jesus as one in whom God was incarnate in such a way that it is appropriate for us to apprehend Jesus as a decisive revelation of God’s character, purpose, and mode of operation.” (Pg. 109-110)He concludes, “we can perhaps now, through a new form of naturalism combined with the empirical evidence provided by parapsychology, think of the end of our present life not as the end of our journey with God but simply as the beginning of its next phase. If so, we can conceive that divine grace, working entirely through the attractive power of love, might sanctify us all. There would be no need for the divine violence of casting sinners into hell. God would, instead, love the hell out of us.” (Pg.This book is an excellent exposition of Griffin’s theological views, and will be “must reading” for anyone seriously studying him, Process Theology, or other forms of liberal/progressive Christianity.

David Ray Griffin's book "Two Great Truths" is well-written and understandable for those who are not conversant in the academic discussions revolving around Process Theology. The book aims to be a new synthesis between scientific naturalism and Christian faith. The problem in my view is that Griffin's understanding of Christianity is so far afield as to make it scarcely Christian. Griffin strips away supernaturalism, the divinity of Christ, a traditional understanding of the Trinity, creation ex nihilo, belief in hell and many other truths which have been held by Christians down through the centuries. Griffin and others would argue that these truths were established at the Church Councils and are secondary beliefs but I take the view that these views were in the lifeblood of the earliest churches and were coming together in the centuries leading to the Councils. The Councils were a matter of affirmation, not creation, of doctrine.. Griffin's summary of the essentials of the Christian faith on pages 29-31 is so general that it is hardly Christian. There is nothing distinctively Christian about it. And this is where we part ways, for at the heart of the Christian faith must be the person of Jesus Christ. That He came to earth from God and lived without sin and died an atoning death and was raised from the dead and ascended to heaven and will return, these are fundamental truths, not secondary truths as Griffin asserts. To say and believe less than this is to be less than Christian. That these beliefs may raise difficult questions about the problem of evil or the connection of science to faith are the real secondary issues. The only thing that matters at the end of the day is whether Jesus was who He said He was and whether He did what He said He did. There are evidences to explore and reasons to believe. Whether one embraces faith in Jesus is not a matter of a blind leap but of an assured trust in the uniqueness and veracity of His life. With this settled in one's mind and heart, there are still questions to be addressed to be sure and some of them may indeed by exacerbated by faith in Christ as I have described it. Humility is a necessity not only on the front end of faith but on the back end. Our inability to make all the pieces fit at this time does not mean we should move in the direction of Griffin, jettisoning core truths about Jesus for the sake of a synthesis which so dilutes Christian faith as to make it unrecognizable.

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