Don't know about the book, but the movie was HORRIBLE. Since the book is based on the movie, you can draw your own conclusions.

The author assumes a collapse of society all too fast. If you were EXTREMELY paranoid about how Y2K could end the world I could see how you would like this book.

I read this in about 3 hours. Concept ok but little development. Disappointing end. Stopped short of there being a real story. Take a pass on this one and read "Alas, Babylon".

Given the large number of VHDL books out there, this book comes up signficantly short. Although the title clearly implies this is a VHDL book, actual VHDL is not introduced until Chapter 11; the first ten chapters explain various digital design concepts. This type of instruction is better left to other sources. While the explanation of VHDL modeling is clear enough, the order in which concepts are explained are puzzling at best, and maddening at worst. The terribly incomplete index is also frustrating- it's not possible to look up VHDL constructs or keywords for syntax! My advice would be to explore other VHDL books- this one is best left alone.

If this book doesn't put you to sleep, nothing will. Full of vague and windy generalities, and incrdible repitition, you won't find out much of anything. But you will be bored.

Don't waste your money on this dreck. Poorly-written, ill-conceived, ridiculous premise. Laughable at best and I've read a lot of books.

This book has 4 sections:

1. Overview of theories of the will: intellectualist vs. voluntarist. 2. Critique of Calvin's view of the pre-Fall will. 3. Critique of Calvin's view of the post-Fall will. 4. Hoitenga's remedy to the problems in Calvin's thought.

Hoitenga's exposition and critique is fundamentally flawed in two ways:

First, it is very tedious reading. If you are an insomniac, this will do the trick.

Second, it betrays an almost complete unfamiliarity with more developed and nuanced expressions of Reformed theology. For example, Hoitenga critiques Calvin as if Calvin were a Scholastic philosopher making subtle distinctions. But Calvin was more of a churchman, a polemicist, an agenda setter, not a professional philosopher.

Because Hoitenga does not interact with Jonathan Edwards (this is a huge lacuna in the work), John Murray, Gordon Clark, or any other of a myriad of Reformed theologian/philosophers, he is left criticizing a nascent form of Reformed theology -- that of John Calvin.

Hoitenga also fails to realize that Reformed anthropology is not autonomous, it is dependent upon theology proper. It is driven by the desire to glorify God.

This book will be of interest to you only if you are a major Calvin buff or if you are interested in Reformed Epistemology (Hoitenga includes an appendix with the implications of his view on Reformed Epistemology).

Otherwise, this is a waste of time.

Don't be misled by the title. This book is nothing like what you may think. And for what it is, it's no good. This author can't write poetry.