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Is this the shape of Chrisianity for the Millenium?

Good But It's No Simon Marsden Masterpiece!

Final Heroes of Pacific Navigation

Very Thought ProvokingHer chapters on history, politics, the press and education are truly first-rate. But she never really gets to grips with the problems of the visual media and her chapters on feminism seem a little confused and contradictory (which, in fact, is probably a reflection of the current state of feminism).
I'd encourage everyone to give these wise and important insights a read. If everyone were to take on board the lessons that Alibhai-Brown has to teach then we really could begin to change society for the better.


local heros

Very good but not fantasticWhen I read the Book News and Book List blurbs that claim this book includes entries for "all orchid species, grexes, and cultivars" I had to write to note that that statement is utter nonsense. (I also note that they both suspiciously use the exact same words -- a publisher's press release perhaps?)
The short answer is that if you are a beginner, don't count on this book to teach you how to grow orchids. If you are more advanced, it's useful, but don't expect it to be the end all and be all of references. Realistically though, it may well be as complete a single reference as one will find. (Although I haven't done a very close comparison with the Manual of Cultivated Orchids, I have found entries here for plants not included in the latter, although at least that one purports only to include those in cultivation.)
The manual's coverage is very extensive, and probably does contain references to "all better-known species and a number of lesser known ones as well," but given that there are on the order of 25,000 orchid species and the hybrids run into the hundreds of thousands, the quoted statement is just plain silly. From my own experience, it makes no mention of several species orchids I just bought, which were by no means recently discovered/collected in the wilds of South America and India. Although it mentions two of the best known species of Chinese cymbidium, it doesn't mention a single cultivar, of which there are at least several very long established (for decades if not centuries), well-known examples.
Finally, the cultural notes are not unhelpful, but are very oversimplified and sketchy. (One, more obvious, example is that not all Masdevallias and Cymbidiums are cool growing, and it makes no mention at all of exceptions to the so-called rule.)


Rethinking postwar politicsFrom economic policy, to grass-roots beliefs, the "Myth of Consensus" offers a challenging new view of what has often been hitherto cosidered a closed subject. It is essential reading for anyone wanting to understand the realities of the relationship between party and policy-making on post-war Britain


A Guide to Britain

Excellent history of Britain's Intelligence Organizations

practical ,hands on book
Cotton spends the first half of the book looking at the characteristics and origins of this movement. He defines these new Christians as follows: Evangelicals believe that the essence of the Gospels consists in the doctrine of salvation by faith in the atoning death of Christ. They therefore deny that either good works or the sacraments have any saving efficacy, while seeing themselves as having a responsibility to bring others to Christ. The term 'Charismatic' refers to Christians who seek a post conversion experience called 'baptism in the Holy Spirit'. Such baptism may bring one or more of these gifts: - ability to speak in tongues, to perform healing through prayer, to prophesy, to discern spirits, perform exorcisms and deliverances, and, receive dreams and visions.
Cotton sees the social origins of the E/C movement as arising from the particular uncertainties of the late Twentieth Century. These enduring uncertainties and the impotence of rationalism in solving them created a Zeitgeist in which people desire simultaneously both the solid certainties of doctrine, and the fluid outpourings of charisma. The E/C movement derives its doctrinal certainty from the Bible, while its outpourings of charisma lead to social action from a sense of community responsibility. The examples given of faith in action, supplanting ineffective social welfare agencies, are of Ichthus (runs many programs, such as for teenagers on drugs), and Pecan (a successful back to work scheme). They have a touching directness and unpretentiousness about them.
The accounts of conversion experiences provide compelling reading, both for the human interest, and because of the obvious transformational effect of the conversion. The section (chapter 8) on the drug induced conversion of both 'tripping' partners shows how the change becomes real, extends through all aspects of their lives, and out into the community around them.
However in the second half of the book Cotton digs himself into a hole and he cannot get out of it. He implicitly accepts the Freudian view of religion as psychopathology. Freud claimed religion has as its source a neurotic remnant of infantile adoration of the father. The adult, unable to face the uncertainties of living, projects the infantile adoration of the father onto an imagined 'super-father' we call God, who becomes responsible for controlling all the uncertainties of life beyond our control.
From this present but unstated axiom Cotton shoulders the self-defeating task of examining the inspirational or divine from a materialist perspective. In a range of reductive chapters he tries to source the religious experience to psychological origins, or organic determinants in the brain. He cites the association of stress and uncertainty in people in the pre-conversion phase. He notes the similarities between the processes of conversion and brain washing. He peruses the 'religious' experiences of Huxley who took LSD and Mescaline, and the surgeon Wilder Penfield's work on electrical stimulation of parts of the cerebral cortex. But he leaves the important questions unasked: Does the documented association of stress and uncertainty with the pre conversion state necessarily devalue the conversion? Have LSD experiences been real enough to sustain a lifetime of LSD religion, and have they wrought transformational changes to values? If electrical stimulation of the cortex leads to an experience with religious content does this imply a non-validity of faith, and does the same apply when such stimulation leads to experiences involving hunger or sexual content?
There are interesting chapters on misdiagnoses in claimed miracle cures, on an experiment on therapeutic touch, and on Michael Persinger's laboratory induced mystical experiences. There is also a fashionably obligatory but pointless chapter on Left/Right Brain functioning.
This book is an interesting work, but ultimately limited by its reductive approach, which is insufficient to explain the teleological shift to a set of higher values. There is no doubt that transformational changes are wrought in the lives of converts, and these changes go well beyond the shedding of one ideology for commitment to another. They include better mental health and more effective lives over a range of areas, and in particular, improved social relations and greater ability to face and deal with problems. Any work attempting to fairly assess the E/C movement must address this issue. And there is also a wider theological issue that requires addressing: How can the E/C movement be so effective and lead to enduring and far reaching transformational changes in the lives of converts when at its heart there is a self contradictory paradox?
The paradox of Christian fundamentalism is that an omnipotent and omnipresent God is bound by the same space/time limitations that bind you and I. God is, in effect, trapped in His decreed limitation set by the Dispensation of Grace 2000 years ago, when at a precise point in history the Divine and Temporal intersected. The fundamentalist Christian claim is that God's grace and presence in the lives of man can only be validated by commitment to today's version of what transpired at that time, through the redeeming blood of Christ in the Atonement. But what of God? Is He bound by these rules, or can He redeem whosoever He chooses, or even send later exhalted souls to guide men?
An omnipotent and omnipresent God contradicts the fundamentalist reference back to the a priori requirement of the Atonement. Yet, despite their essentially mechanistic theology there is a transformational power at work in these Christians. How can this be? What are the implications?
As cotton says, "Clearly we are living through the fastest expansion of Christianity ever...." It is a pity his account of 'the rise of the new Christians' did not look at some of these other questions that dogged his heels at every step.