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Gerald Parker "Gerald Parker" (Rouyn-Noranda, QC., Dominion of Canada)

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Beneath the Blue [DVD] [2010] [Region 1] [US Import] [NTSC]
Beneath the Blue [DVD] [2010] [Region 1] [US Import] [NTSC]
Dvd ~ Samantha Jade
Offered by passionFlix UK
Price: 4.75

4.0 out of 5 stars The Ways of the Dolphin, Indeed, Are Wondrous and Worth Investigation, as Well Certainly as the Makings of an Entertaining FIlm, 25 April 2014
The dolphin, Kate a.k.a. Rasca, as the humans call her, is a disputed property, indeed. The U.S. Navy claims her, having trained her for their military purposes, as Kate, and wants her back, to the point of kidnapping the charming creature; a cetacean research centre, initially unaware of Kate's Navy connexion and now calling her Raspa, has done advanced intelligence and human-cetacean communications research with her willing coöperation; and, atop all that, an animal liberation front wants to "free" her from alike the research centre and the Navy. The film essentially develops these narrative strands as well as the actions and incentives, variously legitimate and devious, of the humans who struggle over Raspa/Kate and who woo and flirt with each other. The results are mixed, but worth viewing, anyway.

This film (also known by another title, "Way of the Dolphin", being under either title a sequel to "Eye of the Dolphin") was well researched and planned; that becomes especially obvious in the "special features" that come with the DVD (at least in the Canadian bilingual English-French edition that I purchased, V.V.S. Films 1506). The movie really does take its subject seriously as well as for the sake of some reasonably good "family entertainment".

I had many encounters with dolphins when I was in the U.S. Navy, especially in Caribbean waters; the animals are wonderfully playful and friendly to sailors, interacting with members of the crew by mime as they follow and even circle about their ship joyously as it moves through the water, at least at the speeds at which W.W. II vintage ships, such as the destroyer on which I served, plow through the sea. Dolphins scare off sharks, which makes their presence and vigilance around ships something of real tangible value to men at sea. Even then, back in the early 1960s (Kennedy years), the intelligence of dolphins was widely acknowledged and much further research over the decades has widened and verified to ever greater extent those early observations of dolphins. The two best of the DVD's special features go into this and other matters of scientific and Naval interest very perceptively.

What holds back this motion picture from full "5 stars" rating is the scanty quality of the dialogue and of the acting. Both of these aspects of the film are stiffly wooden, clichéd, and rather juvenile. The plot, per se, actually is quite good and engrossing, with some surprises here and there, especially regarding what motivates the young Naval ensign (presenting himself to the family at the research station as a civilian tourist on holidays and as amourous bait to the daughter) to undertake his undercover surveillance and machinations. (He redeems himself by film's end.) As for Raspa/Kate, she and the other dolphins are magnificent. The scenery is great, mostly (but not entirely) filmed in the Bahamas, as I well know from many visits to the Caribbean islands, and the film's colour camera work makes the most of those assets. So, ignore the stilted acting and dialogue and just sit back and enjoy this delightful film and pay keen attention to those special features singled out here as being of so much interest.


KJV and BCP Heritage Bible and Prayer Book Set Blue French Morocco Leather Set of 23: Authorized King James Version Brevier Text Bible AND Book of Common Prayer (Bible Akjv)
KJV and BCP Heritage Bible and Prayer Book Set Blue French Morocco Leather Set of 23: Authorized King James Version Brevier Text Bible AND Book of Common Prayer (Bible Akjv)
by Bible
Edition: Leather Bound

4.0 out of 5 stars The Two Anglican Works Which Shaped English Protestantism, Together in a Single Volume: A.V. (K.J.V.) Bible and B.C.P. (1662), 22 April 2014
I had hesitated long to order this useful combined single-volume Book of Common Prayer (B.C.P., 1662, Church of England) with the Authorised "King James" Version Bible (A.V.), out of uncertainty that it would meet my needs for praying the Prayer Book at home. (There being, alas, no longer any Anglican or Lutheran local church presence in the entire Abitibi region of Québec, where I now live, I use the B.C.P. solely in my personal devotions.) As I had feared might be the case, Cambridge University Press' B.C.P./A.V. combo-volume, in fact, omits the Apocrypha from the A.V. Bible text within the book. That occasionally is something of a nuisance, since the Anglican liturgies include readings at various times (as indicated in the tables of the Church Calendar's appointed lessons and readings) which are passages from the books of the Old Testament Apocrypha. However, there are numerous quite slim editions of the A.V. Apocrypha, separately printed, which the user can take along to church and shelve at home alongside this volume for when those occasions arise.

Although, of course, for public Anglican worship here in the Dominion of Canada, I would take along a copy of the Canadian 1959/1962 B.C.P. rather than the 1662 B.C.P., I tend normally to use the 1662 B.C.P. when I say devotions from the Prayer Book at home, primarily from a preference for the unaltered Coverdale Psalter of the 1662 B.C.P. over the slightly divergent texts of the Coverdale Psalter as revised for the Protestant Episcopal Church's 1928 B.C.P. or the yet more frequent divergences from Coverdale found in the 1959/1962 Anglican Church of Canada's B.C.P. To some extent, I also have begun to use The Scottish Book of Common Prayer, of 1929, which evidences a greater and more explicitly "catholic" spirit (including a greater degree of influence from Eastern Orthodoxy, too) and presents many advantages, practical and spiritual. One small example of an improvement in the 1929 Scottish B.C.P., relating to the Psalter, is the greater guidance that it provides in the use and choice of Psalms, in its "A Table of Proper Psalms, for Sundays and [some] Other Days throughout the Year". In fact, I have "tipped in" a copy of this table into my Canadian and English Prayer Books to help me out when negotiating use of their own Psalters.

There are other reasons, too, for going back and forth from the 1662, 1929 Scottish, and the North American B.C.P. editions, among them, for example, the inclusion of the service of Compline within the Scottish and Canadian editions of the B.C.P. (omitted from both the U.S. 1928 and English 1662 Prayer Books). There is, by the way, much difference of detail and breadth of expression, also in respective senses of devotional flux and flow, in evidence between the Scottish and Canadian services of Compline.

Moving on to what is more significant, the U.S. 1928 text of Evening Prayer is shorter than the fuller forms of "Evensong" (as this service alternatively and lovingly also is named) in both the English 1662 and 1959/1962 Canadian Prayer Books. The Protestant Episcopal Church's various editions of the B.C.P. over the years, somewhat less prominently, have tinkered a bit with, and made truncations and other alterations within, the text of Morning Prayer (Mattins), as well.

As for, most importantly of all, the Holy Communion service (Eucharist), both the 1928 U.S. and 1959/1962 Canadian Prayer Books follow precedents set in early Scottish Episcopal Church B.C.P. practice (and found in the more distinctly Scottish rite of the two forms of the Communion service found in the 1929 Scottish B.C.P., i.e. in its own "Scottish Liturgy", that book also including the 1928 form from the proposed English B.C.P. which the British Parliament never officially authorised). The "Scottish Liturgy", especially from an "Anglo-Catholic" standpoint, is superior, in its own and in the American and Canadian adaptations of its primary Eucharistic Liturgy, to what one finds in the 1662 B.C.P. There is an irksome aspect of the Canadian book's Holy Communion service, however, in that its make some slight internal and regrettable omissions in penitential phraseology (such phrasing being retained, fortunately, in the 1928 U.S. and 1929 Scottish Prayer Books and being found complete and unaltered, of course, in the 1662 B.C.P.). A serious difference, indeed, is the 1928 U.S. Prayer Book's exclusion of the Athanasian Creed (which is included alike in the 1662 English, 1929 Scottish, and 1959/1962 Canadian Prayer Books).

The much improved "Forms of Prayer To Be Used at Sea" in the Canadian B.C.P. (only sketchily presented in the 1662 B.C.P. and omitted altogether from the American 1928 B.C.P. and from the 1929 Scottish B.C.P., although the 1912 Scottish B.C.P. had included this) is a service not often said in parish churches, but which I frequently like to say at home, as an alternative to Compline, when the time is lacking to pray the service of Evening Prayer.

The texts within the readings in the Lectionaries in all four of these traditional Cranmerian Prayer Books diverge somewhat. The 1662 B.C.P. hews exactly to the A.V., whereas there are various slight degrees of divergence here or there from the A.V.'s own wording in the U.S. 1928 and especially in the Canadian 1959/1962 Books of Common Prayer. The 1929 Scottish B.C.P., for its part, was unwise in permitting greater or lesser use of the Revised Version (of 1881-1894) along with the A.V. Bible. The selection of which passages of Holy Scripture to read at worship diverges to various degrees between the four books, but that matter (and all the more due to what one finds in the Scottish Prayer Book in the main part of its "Tables of Lessons", as they apply to the provisions for Sundays concerning lections for Mattins, i.e. Morning Prayer, and for Evensong) is too complex to delve into here.

The traditional B.C.P. in the various Provinces of the Anglican Communion (and, of course, also in the "Continuing Church" movement) thus all have their own distinguishing characteristics in several regards. It is enriching to use a variety of them, as minor as the differences among them, for the most part, admittedly are.

In regard specifically to the Scottish Prayer Book, for those interested in how its 1912 and 1929 editions compare, I have written an Amazon review of the electronic print-out edition of the 1912 Scottish Prayer Book published by Filiquarian Publishing (a.k.a. "F.Q. Books") which compares to some extent those two variants of the Scottish Prayer Book.

There have been, over the years, single-volume combinations of the Canadian Prayer Book with Bible over the years, harnessing the 1959/1962 B.C.P. with either the A.V. or New English Bible (with the Apocrypha, thankfully, included); however, a few decades have passed since any new copies of those Canadian combo-editions have been published. On the other hand, there still is available for purchase the 1928 U.S.'s B.C.P. with the complete A.V. Bible (i.e., with the Apocrypha included along with the rest of the Biblical text), which the Preservation Press reprinted, an excellent and elegant (and pricey) alternative to Cambridge University Press combination volume of the 1662 B.C.P. with the A.V. shorn of its Apocrypha. Currently (writing this in early 2014), Anglican Parishes Association Publications (A.P.A.), after having exhausted its stock of the Preservation Press edition, now perpetuates that reprint under its own imprint, making it readily available from A.P.A.'s own WWW site. The Preservation Press/A.P.A.'s more expensive (and better printed and bound) publication is especially apt for those who use the U.S. 1928 B.C.P. more regularly than I, for example, use that excellent variant of the Prayer Book. Besides the advantage of having the Apocrypha along with the rest of the Bible in the Preservation Press/A.PA. edition, the print size of the A.V. portion of it is larger and therefore easier to read. (The B.C.P. portion of Cambridge University Press' combo-volume is in more legibly large print than its Bible section is.) I have both the Cambridge U.P. (1662 B.C.P. with A.V.) and the Preservation Press (U.S. 1928 B.C.P. with A.V.) editions and I am glad of that. Which the Amazon buyer prefers to order and then to use is up to him or to her!


Heritage Edition Prayer Book and Bible CPKJ424 Purple Calf Split Leather
Heritage Edition Prayer Book and Bible CPKJ424 Purple Calf Split Leather
by Book Prayer
Edition: Leather Bound
Price: 48.02

1 of 1 people found the following review helpful
4.0 out of 5 stars Where English Protestantism Reached Classic Expression: 1662 Book of Common Prayer & 1611 Authorised "K.J.V." Bible, Together, 21 April 2014
I had hesitated long to order this useful combined single-volume Book of Common Prayer (B.C.P., 1662, Church of England) with the Authorised "King James" Version Bible (A.V.), out of uncertainty that it would meet my needs for praying the Prayer Book at home. (There being, alas, no longer any Anglican or Lutheran local church presence in the entire Abitibi region of Québec, where I now live, I use the B.C.P. solely in my personal devotions.) As I had feared might be the case, Cambridge University Press' B.C.P./A.V. combo-volume, in fact, omits the Apocrypha from the A.V. Bible text within the book. That occasionally is something of a nuisance, since the Anglican liturgies include readings at various times (as indicated in the tables of the Church Calendar's appointed lessons and readings) which are passages from the books of the Old Testament Apocrypha. However, there are numerous quite slim editions of the A.V. Apocrypha, separately printed, which the user can take along to church and shelve at home alongside this volume for when those occasions arise.

Although, of course, for public Anglican worship here in the Dominion of Canada, I would take along a copy of the Canadian 1959/1962 B.C.P. rather than the 1662 B.C.P., I tend normally to use the 1662 B.C.P. when I say devotions from the Prayer Book at home, primarily from a preference for the unaltered Coverdale Psalter of the 1662 B.C.P. over the slightly divergent texts of the Coverdale Psalter as revised for the Protestant Episcopal Church's 1928 B.C.P. or the yet more frequent divergences from Coverdale found in the 1959/1962 Anglican Church of Canada's B.C.P. To some extent, I also have begun to use The Scottish Book of Common Prayer, of 1929, which evidences a greater and more explicitly "catholic" spirit (including a greater degree of influence from Eastern Orthodoxy, too) and presents many advantages, practical and spiritual. One small example of an improvement in the 1929 Scottish B.C.P., relating to the Psalter, is the greater guidance that it provides in the use and choice of Psalms, in its "A Table of Proper Psalms, for Sundays and [some] Other Days throughout the Year". In fact, I have "tipped in" a copy of this table into my Canadian and English Prayer Books to help me out when negotiating use of their own Psalters.

There are other reasons, too, for going back and forth from the 1662, 1929 Scottish, and the North American B.C.P. editions, among them, for example, the inclusion of the service of Compline within the Scottish and Canadian editions of the B.C.P. (omitted from both the U.S. 1928 and English 1662 Prayer Books). There is, by the way, much difference of detail and breadth of expression, also in respective senses of devotional flux and flow, in evidence between the Scottish and Canadian services of Compline.

Moving on to what is more significant, the U.S. 1928 text of Evening Prayer is shorter than the fuller forms of "Evensong" (as this service alternatively and lovingly also is named) in both the English 1662 and 1959/1962 Canadian Prayer Books. The Protestant Episcopal Church's various editions of the B.C.P. over the years, somewhat less prominently, have tinkered a bit with, and made truncations and other alterations within, the text of Morning Prayer (Mattins), as well.

As for, most importantly of all, the Holy Communion service (Eucharist), both the 1928 U.S. and 1959/1962 Canadian Prayer Books follow precedents set in early Scottish Episcopal Church B.C.P. practice (and found in the more distinctly Scottish rite of the two forms of the Communion service found in the 1929 Scottish B.C.P., i.e. in its own "Scottish Liturgy", that book also including the 1928 form from the proposed English B.C.P. which the British Parliament never officially authorised). The "Scottish Liturgy", especially from an "Anglo-Catholic" standpoint, is superior, in its own and in the American and Canadian adaptations of its primary Eucharistic Liturgy, to what one finds in the 1662 B.C.P. There is an irksome aspect of the Canadian book's Holy Communion service, however, in that its make some slight internal and regrettable omissions in penitential phraseology (such phrasing being retained, fortunately, in the 1928 U.S. and 1929 Scottish Prayer Books and being found complete and unaltered, of course, in the 1662 B.C.P.). A serious difference, indeed, is the 1928 U.S. Prayer Book's exclusion of the Athanasian Creed (which is included alike in the 1662 English, 1929 Scottish, and 1959/1962 Canadian Prayer Books).

The much improved "Forms of Prayer To Be Used at Sea" in the Canadian B.C.P. (only sketchily presented in the 1662 B.C.P. and omitted altogether from the American 1928 B.C.P. and from the 1929 Scottish B.C.P., although the 1912 Scottish B.C.P. had included this) is a service not often said in parish churches, but which I frequently like to say at home, as an alternative to Compline, when the time is lacking to pray the service of Evening Prayer.

The texts within the readings in the Lectionaries in all four of these traditional Cranmerian Prayer Books diverge somewhat. The 1662 B.C.P. hews exactly to the A.V., whereas there are various slight degrees of divergence here or there from the A.V.'s own wording in the U.S. 1928 and especially in the Canadian 1959/1962 Books of Common Prayer. The 1929 Scottish B.C.P., for its part, was unwise in permitting greater or lesser use of the Revised Version (of 1881-1894) along with the A.V. Bible. The selection of which passages of Holy Scripture to read at worship diverges to various degrees between the four books, but that matter (and all the more due to what one finds in the Scottish Prayer Book in the main part of its "Tables of Lessons", as they apply to the provisions for Sundays concerning lections for Mattins, i.e. Morning Prayer, and for Evensong) is too complex to delve into here.

The traditional B.C.P. in the various Provinces of the Anglican Communion (and, of course, also in the "Continuing Church" movement) thus all have their own distinguishing characteristics in several regards. It is enriching to use a variety of them, as minor as the differences among them, for the most part, admittedly are.

In regard specifically to the Scottish Prayer Book, for those interested in how its 1912 and 1929 editions compare, I have written an Amazon review of the electronic print-out edition of the 1912 Scottish Prayer Book published by Filiquarian Publishing (a.k.a. "F.Q. Books") which compares to some extent those two variants of the Scottish Prayer Book.

There have been, over the years, single-volume combinations of the Canadian Prayer Book with Bible over the years, harnessing the 1959/1962 B.C.P. with either the A.V. or New English Bible (with the Apocrypha, thankfully, included); however, a few decades have passed since any new copies of those Canadian combo-editions have been published. On the other hand, there still is available for purchase the 1928 U.S.'s B.C.P. with the complete A.V. Bible (i.e., with the Apocrypha included along with the rest of the Biblical text), which the Preservation Press reprinted, an excellent and elegant (and pricey) alternative to Cambridge University Press combination volume of the 1662 B.C.P. with the A.V. shorn of its Apocrypha. Currently (writing this in early 2014), Anglican Parishes Association Publications (A.P.A.), after having exhausted its stock of the Preservation Press edition, now perpetuates that reprint under its own imprint, making it readily available from A.P.A.'s own WWW site. The Preservation Press/A.P.A.'s more expensive (and better printed and bound) publication is especially apt for those who use the U.S. 1928 B.C.P. more regularly than I, for example, use that excellent variant of the Prayer Book. Besides the advantage of having the Apocrypha along with the rest of the Bible in the Preservation Press/A.PA. edition, the print size of the A.V. portion of it is larger and therefore easier to read. (The B.C.P. portion of Cambridge University Press' combo-volume is in more legibly large print than its Bible section is.) I have both the Cambridge U.P. (1662 B.C.P. with A.V.) and the Preservation Press (U.S. 1928 B.C.P. with A.V.) editions and I am glad of that. Which the Amazon buyer prefers to order and then to use is up to him or to her!


By Book Prayer - Heritage Edition Prayer Book and Bible CPKJ424 Purple Calf Split Leather (Heritage ed)
By Book Prayer - Heritage Edition Prayer Book and Bible CPKJ424 Purple Calf Split Leather (Heritage ed)
by Book Prayer
Edition: Leather Bound

4.0 out of 5 stars Bedrock Works of English Protestant Liturgy, Scripture, and Doctrine, in Their Classic Anglican Expressions, within One Volume, 21 April 2014
I had hesitated long to order this useful combined single-volume Book of Common Prayer (B.C.P., 1662, Church of England) with the Authorised "King James" Version Bible (A.V.), out of uncertainty that it would meet my needs for praying the Prayer Book at home. (There being, alas, no longer any Anglican or Lutheran local church presence in the entire Abitibi region of Québec, where I now live, I use the B.C.P. solely in my personal devotions.) As I had feared might be the case, Cambridge University Press' B.C.P./A.V. combo-volume, in fact, omits the Apocrypha from the A.V. Bible text within the book. That occasionally is something of a nuisance, since the Anglican liturgies include readings at various times (as indicated in the tables of the Church Calendar's appointed lessons and readings) which are passages from the books of the Old Testament Apocrypha. However, there are numerous quite slim editions of the A.V. Apocrypha, separately printed, which the user can take along to church and shelve at home alongside this volume for when those occasions arise.

Although, of course, for public Anglican worship here in the Dominion of Canada, I would take along a copy of the Canadian 1959/1962 B.C.P. rather than the 1662 B.C.P., I tend normally to use the 1662 B.C.P. when I say devotions from the Prayer Book at home, primarily from a preference for the unaltered Coverdale Psalter of the 1662 B.C.P. over the slightly divergent texts of the Coverdale Psalter as revised for the Protestant Episcopal Church's 1928 B.C.P. or the yet more frequent divergences from Coverdale found in the 1959/1962 Anglican Church of Canada's B.C.P. To some extent, I also have begun to use The Scottish Book of Common Prayer, of 1929, which evidences a greater and more explicitly "catholic" spirit (including a greater degree of influence from Eastern Orthodoxy, too) and presents many advantages, practical and spiritual. One small example of an improvement in the 1929 Scottish B.C.P., relating to the Psalter, is the greater guidance that it provides in the use and choice of Psalms, in its "A Table of Proper Psalms, for Sundays and [some] Other Days throughout the Year". In fact, I have "tipped in" a copy of this table into my Canadian and English Prayer Books to help me out when negotiating use of their own Psalters.

There are other reasons, too, for going back and forth from the 1662, 1929 Scottish, and the North American B.C.P. editions, among them, for example, the inclusion of the service of Compline within the Scottish and Canadian editions of the B.C.P. (omitted from both the U.S. 1928 and English 1662 Prayer Books). There is, by the way, much difference of detail and breadth of expression, also in respective senses of devotional flux and flow, in evidence between the Scottish and Canadian services of Compline.

Moving on to what is more significant, the U.S. 1928 text of Evening Prayer is shorter than the fuller forms of "Evensong" (as this service alternatively and lovingly also is named) in both the English 1662 and 1959/1962 Canadian Prayer Books. The Protestant Episcopal Church's various editions of the B.C.P. over the years, somewhat less prominently, have tinkered a bit with, and made truncations and other alterations within, the text of Morning Prayer (Mattins), as well.

As for, most importantly of all, the Holy Communion service (Eucharist), both the 1928 U.S. and 1959/1962 Canadian Prayer Books follow precedents set in early Scottish Episcopal Church B.C.P. practice (and found in the more distinctly Scottish rite of the two forms of the Communion service found in the 1929 Scottish B.C.P., i.e. in its own "Scottish Liturgy", that book also including the 1928 form from the proposed English B.C.P. which the British Parliament never officially authorised). The "Scottish Liturgy", especially from an "Anglo-Catholic" standpoint, is superior, in its own and in the American and Canadian adaptations of its primary Eucharistic Liturgy, to what one finds in the 1662 B.C.P. There is an irksome aspect of the Canadian book's Holy Communion service, however, in that its make some slight internal and regrettable omissions in penitential phraseology (such phrasing being retained, fortunately, in the 1928 U.S. and 1929 Scottish Prayer Books and being found complete and unaltered, of course, in the 1662 B.C.P.). A serious difference, indeed, is the 1928 U.S. Prayer Book's exclusion of the Athanasian Creed (which is included alike in the 1662 English, 1929 Scottish, and 1959/1962 Canadian Prayer Books).

The much improved "Forms of Prayer To Be Used at Sea" in the Canadian B.C.P. (only sketchily presented in the 1662 B.C.P. and omitted altogether from the American 1928 B.C.P. and from the 1929 Scottish B.C.P., although the 1912 Scottish B.C.P. had included this) is a service not often said in parish churches, but which I frequently like to say at home, as an alternative to Compline, when the time is lacking to pray the service of Evening Prayer.

The texts within the readings in the Lectionaries in all four of these traditional Cranmerian Prayer Books diverge somewhat. The 1662 B.C.P. hews exactly to the A.V., whereas there are various slight degrees of divergence here or there from the A.V.'s own wording in the U.S. 1928 and especially in the Canadian 1959/1962 Books of Common Prayer. The 1929 Scottish B.C.P., for its part, was unwise in permitting greater or lesser use of the Revised Version (of 1881-1894) along with the A.V. Bible. The selection of which passages of Holy Scripture to read at worship diverges to various degrees between the four books, but that matter (and all the more due to what one finds in the Scottish Prayer Book in the main part of its "Tables of Lessons", as they apply to the provisions for Sundays concerning lections for Mattins, i.e. Morning Prayer, and for Evensong) is too complex to delve into here.

The traditional B.C.P. in the various Provinces of the Anglican Communion (and, of course, also in the "Continuing Church" movement) thus all have their own distinguishing characteristics in several regards. It is enriching to use a variety of them, as minor as the differences among them, for the most part, admittedly are.

In regard specifically to the Scottish Prayer Book, for those interested in how its 1912 and 1929 editions compare, I have written an Amazon review of the electronic print-out edition of the 1912 Scottish Prayer Book published by Filiquarian Publishing (a.k.a. "F.Q. Books") which compares to some extent those two variants of the Scottish Prayer Book.

There have been, over the years, single-volume combinations of the Canadian Prayer Book with Bible over the years, harnessing the 1959/1962 B.C.P. with either the A.V. or New English Bible (with the Apocrypha, thankfully, included); however, a few decades have passed since any new copies of those Canadian combo-editions have been published. On the other hand, there still is available for purchase the 1928 U.S.'s B.C.P. with the complete A.V. Bible (i.e., with the Apocrypha included along with the rest of the Biblical text), which the Preservation Press reprinted, an excellent and elegant (and pricey) alternative to Cambridge University Press combination volume of the 1662 B.C.P. with the A.V. shorn of its Apocrypha. Currently (writing this in early 2014), Anglican Parishes Association Publications (A.P.A.), after having exhausted its stock of the Preservation Press edition, now perpetuates that reprint under its own imprint, making it readily available from A.P.A.'s own WWW site. The Preservation Press/A.P.A.'s more expensive (and better printed and bound) publication is especially apt for those who use the U.S. 1928 B.C.P. more regularly than I, for example, use that excellent variant of the Prayer Book. Besides the advantage of having the Apocrypha along with the rest of the Bible in the Preservation Press/A.PA. edition, the print size of the A.V. portion of it is larger and therefore easier to read. (The B.C.P. portion of Cambridge University Press' combo-volume is in more legibly large print than its Bible section is.) I have both the Cambridge U.P. (1662 B.C.P. with A.V.) and the Preservation Press (U.S. 1928 B.C.P. with A.V.) editions and I am glad of that. Which the Amazon buyer prefers to order and then to use is up to him or to her!


Heritage Edition Prayer Book and Bible CPKJ421
Heritage Edition Prayer Book and Bible CPKJ421
by Book Prayer
Edition: Hardcover
Price: 31.19

4.0 out of 5 stars Convenient Combo-Volume of the Founding Documents of the Reformation of the Church of England, 21 April 2014
I had hesitated long to order this useful combined single-volume Book of Common Prayer (B.C.P., 1662, Church of England) with the Authorised "King James" Version Bible (A.V.), out of uncertainty that it would meet my needs for praying the Prayer Book at home. (There being, alas, no longer any Anglican or Lutheran local church presence in the entire Abitibi region of Québec, where I now live, I use the B.C.P. solely in my personal devotions.) As I had feared might be the case, Cambridge University Press' B.C.P./A.V. combo-volume, in fact, omits the Apocrypha from the A.V. Bible text within the book. That occasionally is something of a nuisance, since the Anglican liturgies include readings at various times (as indicated in the tables of the Church Calendar's appointed lessons and readings) which are passages from the books of the Old Testament Apocrypha. However, there are numerous quite slim editions of the A.V. Apocrypha, separately printed, which the user can take along to church and shelve at home alongside this volume for when those occasions arise.

Although, of course, for public Anglican worship here in the Dominion of Canada, I would take along a copy of the Canadian 1959/1962 B.C.P. rather than the 1662 B.C.P., I tend normally to use the 1662 B.C.P. when I say devotions from the Prayer Book at home, primarily from a preference for the unaltered Coverdale Psalter of the 1662 B.C.P. over the slightly divergent texts of the Coverdale Psalter as revised for the Protestant Episcopal Church's 1928 B.C.P. or the yet more frequent divergences from Coverdale found in the 1959/1962 Anglican Church of Canada's B.C.P. To some extent, I also have begun to use The Scottish Book of Common Prayer, of 1929, which evidences a greater and more explicitly "catholic" spirit (including a greater degree of influence from Eastern Orthodoxy, too) and presents many advantages, practical and spiritual. One small example of an improvement in the 1929 Scottish B.C.P., relating to the Psalter, is the greater guidance that it provides in the use and choice of Psalms, in its "A Table of Proper Psalms, for Sundays and [some] Other Days throughout the Year". In fact, I have "tipped in" a copy of this table into my Canadian and English Prayer Books to help me out when negotiating use of their own Psalters.

There are other reasons, too, for going back and forth from the 1662, 1929 Scottish, and the North American B.C.P. editions, among them, for example, the inclusion of the service of Compline within the Scottish and Canadian editions of the B.C.P. (omitted from both the U.S. 1928 and English 1662 Prayer Books). There is, by the way, much difference of detail and breadth of expression, also in respective senses of devotional flux and flow, in evidence between the Scottish and Canadian services of Compline.

Moving on to what is more significant, the U.S. 1928 text of Evening Prayer is shorter than the fuller forms of "Evensong" (as this service alternatively and lovingly also is named) in both the English 1662 and 1959/1962 Canadian Prayer Books. The Protestant Episcopal Church's various editions of the B.C.P. over the years, somewhat less prominently, have tinkered a bit with, and made truncations and other alterations within, the text of Morning Prayer (Mattins), as well.

As for, most importantly of all, the Holy Communion service (Eucharist), both the 1928 U.S. and 1959/1962 Canadian Prayer Books follow precedents set in early Scottish Episcopal Church B.C.P. practice (and found in the more distinctly Scottish rite of the two forms of the Communion service found in the 1929 Scottish B.C.P., i.e. in its own "Scottish Liturgy", that book also including the 1928 form from the proposed English B.C.P. which the British Parliament never officially authorised). The "Scottish Liturgy", especially from an "Anglo-Catholic" standpoint, is superior, in its own and in the American and Canadian adaptations of its primary Eucharistic Liturgy, to what one finds in the 1662 B.C.P. There is an irksome aspect of the Canadian book's Holy Communion service, however, in that its make some slight internal and regrettable omissions in penitential phraseology (such phrasing being retained, fortunately, in the 1928 U.S. and 1929 Scottish Prayer Books and being found complete and unaltered, of course, in the 1662 B.C.P.). A serious difference, indeed, is the 1928 U.S. Prayer Book's exclusion of the Athanasian Creed (which is included alike in the 1662 English, 1929 Scottish, and 1959/1962 Canadian Prayer Books).

The much improved "Forms of Prayer To Be Used at Sea" in the Canadian B.C.P. (only sketchily presented in the 1662 B.C.P. and omitted altogether from the American 1928 B.C.P. and from the 1929 Scottish B.C.P., although the 1912 Scottish B.C.P. had included this) is a service not often said in parish churches, but which I frequently like to say at home, as an alternative to Compline, when the time is lacking to pray the service of Evening Prayer.

The texts within the readings in the Lectionaries in all four of these traditional Cranmerian Prayer Books diverge somewhat. The 1662 B.C.P. hews exactly to the A.V., whereas there are various slight degrees of divergence here or there from the A.V.'s own wording in the U.S. 1928 and especially in the Canadian 1959/1962 Books of Common Prayer. The 1929 Scottish B.C.P., for its part, was unwise in permitting greater or lesser use of the Revised Version (of 1881-1894) along with the A.V. Bible. The selection of which passages of Holy Scripture to read at worship diverges to various degrees between the four books, but that matter (and all the more due to what one finds in the Scottish Prayer Book in the main part of its "Tables of Lessons", as they apply to the provisions for Sundays concerning lections for Mattins, i.e. Morning Prayer, and for Evensong) is too complex to delve into here.

The traditional B.C.P. in the various Provinces of the Anglican Communion (and, of course, also in the "Continuing Church" movement) thus all have their own distinguishing characteristics in several regards. It is enriching to use a variety of them, as minor as the differences among them, for the most part, admittedly are.

In regard specifically to the Scottish Prayer Book, for those interested in how its 1912 and 1929 editions compare, I have written an Amazon review of the electronic print-out edition of the 1912 Scottish Prayer Book published by Filiquarian Publishing (a.k.a. "F.Q. Books") which compares to some extent those two variants of the Scottish Prayer Book.

There have been, over the years, single-volume combinations of the Canadian Prayer Book with Bible over the years, harnessing the 1959/1962 B.C.P. with either the A.V. or New English Bible (with the Apocrypha, thankfully, included); however, a few decades have passed since any new copies of those Canadian combo-editions have been published. On the other hand, there still is available for purchase the 1928 U.S.'s B.C.P. with the complete A.V. Bible (i.e., with the Apocrypha included along with the rest of the Biblical text), which the Preservation Press reprinted, an excellent and elegant (and pricey) alternative to Cambridge University Press combination volume of the 1662 B.C.P. with the A.V. shorn of its Apocrypha. Currently (writing this in early 2014), Anglican Parishes Association Publications (A.P.A.), after having exhausted its stock of the Preservation Press edition, now perpetuates that reprint under its own imprint, making it readily available from A.P.A.'s own WWW site. The Preservation Press/A.P.A.'s more expensive (and better printed and bound) publication is especially apt for those who use the U.S. 1928 B.C.P. more regularly than I, for example, use that excellent variant of the Prayer Book. Besides the advantage of having the Apocrypha along with the rest of the Bible in the Preservation Press/A.PA. edition, the print size of the A.V. portion of it is larger and therefore easier to read. (The B.C.P. portion of Cambridge University Press' combo-volume is in more legibly large print than its Bible section is.) I have both the Cambridge U.P. (1662 B.C.P. with A.V.) and the Preservation Press (U.S. 1928 B.C.P. with A.V.) editions and I am glad of that. Which the Amazon buyer prefers to order and then to use is up to him or to her!


Lakeboat [DVD] [Region 1] [US Import] [NTSC]
Lakeboat [DVD] [Region 1] [US Import] [NTSC]
Dvd ~ Charles Durning
Offered by supermart_usa
Price: 3.54

4.0 out of 5 stars Charming Movie (Albeit Weak in Plot) about Sailors' Life Hauling Heavy Cargo on the Waters of North America's Great Lakes System, 18 April 2014
This is a movie without any particular plot, but rather one that concentrates on the proletarian merchant marine sailors who figure in it. A Jewish graduate student in the University of Massachusetts (my Alma Mater, but not the Amherst campus which the film suggests) works for the summer on a freighter (too big to be a "boat") and gets used to the rough and somewhat daft ways of the ship's sailors, most of them notably older (indeed quite a lot older) than he is. One can see him growing more accustomed to such life and blending in, as the months pass, with his shipmates on the rusty old vessel.

The dialogue is mostly trivial, some of it of the "shaggy dog" story variety. The sailors recount, each with his "take" on one of their lusty shipmates, Guigliani, younger, more physically fit, and sexier than any of the others, about whom all tell tales of his boozing, brawling, and consorting with loose women, including one about an unfortunate encounter with a prostitute in a back alley that has an amusing number of contradictory variants. Guigliani has missed the departure of his ship, so the sailors are free to say whatever they want about him without fear of immediate contradiction. At film's end, there he is, Guigliani himself, abrubtly leaving a sleazy, worn, alcoholic bar-fly (who is not at all of the luscious calibre that the crew's stories describe in their accounts of his picaresque doings) at last to come back to rejoin his crewmates just as the student leaves to return to university for the fall semester. (The segments about Guigliani's onshore adventures are in b&w, the film elsewhere being in colour.)

Having been a sailor only in military life at sea (U.S. Navy), on a Second World War vintage destroyer (thus a small warship, at that), I cannot vouch for how authentic the freighter featured, the Seaway Queen, really is. I only rarely have had the opportunity to board and view merchant ships of the kind, those that ply the Saint-Laurent River on their way to the Great Lakes or which sail the Atlantic Ocean. However, I would be surprised if the living quarters on a ship like the Seaway Queen would be so spacious and relatively comfortable, albeit plain and unadorned, or that the engine room of such a large vessel would be so small-scale. A ship of the name was used in making the film, so I would suppose that I likely could be wrong about that!

The movie is about character, atmosphere, sailors' humour, and it succeeds in its aims, with a minimum of "real action". The music for it is sophisticated and of high quality, late swing music, vocals heavy, of the type so successful in the 1940s through late 1950s. The DVD edition (T,V,A, Films 00020, two-sided, one in English, the other in French) which I acquired has no special features or subtitles, but such assets vary with other editions available.


In Praise of Older Women [DVD] [1978] [Region 1] [US Import] [NTSC]
In Praise of Older Women [DVD] [1978] [Region 1] [US Import] [NTSC]
Dvd ~ Tom Berenger
Offered by RAREWAVES USA
Price: 6.05

4.0 out of 5 stars A Sexually Adventurous Film That Still Packs an Nudely Erotically Wallop, and Has Held up Well over the Years, 6 April 2014
"In Praise of Older Women" had a momentous part to play in helping the Canadian film industry to get firmly on its own two feet. The novel on which it is based itself had been a strong seller and of real influence in the Dominion of Canada and abroad, too. So great so was the book's lasting appeal abroad that this led, in 1997 in Spain, to the appearance, from Lolafilms, of another zesty but less daring film, "En brazos de la mujer madura" (Studio Latino DVD-22142-1), which based itself more loosely upon the book, setting the action in Spain during, and just after, the Spanish Civil War, ending at an earlier point in the story, and that featured actor Juan Diego Botto as the pleasingly handsome and sexually adventurous young man (of whose naked flesh, alas, one beholds much less than one sees of Tom Berenger's in the earlier film). The Canadian movie itself may be rather neglected today, but it once was quite controversial and wildly successful (both by Canada's standards) and even helped in no small part to topple Ontario film censorship from its privileged but utterly prudish and barbaric position at the time (1978 was the year of release, the film dating 1977 in the end credits).

For sure, one thing that makes the Canadian film so wildly enjoyable to see is the acting, in and (especially!) out of clothes, of Tom Berenger, the American actor brought in to play the lead male role. His physical beauty and smouldering sensuality are utterly captivating. One fortunately gets to see, as already implied, a lot of his bare flesh in this film, though never quite full frontally nude, his male genitalia (beyond pubic hair) only very fleetingly glimpsed. The women in his life as serial lover (played by variously Canadian and American actresses) from a false start in his childhood, then from age sixteen onwards, are a variable lot, but most of them very "easy on the eyes" and act from acceptably to very proficiently.

Costing one million 1977 (Canadian) dollars to produce, the film was not a "cheapie" effort by any means, but it does somehow manage to look lower budget than really was the case. No matter; not to worry, for the film is highly enjoyable on its own terms and any faults can be chalked up to the Canadian film industry's relative immaturity at the time. The film, both Budapest and Montréal scenes, was filmed alike on sets and on location in Montréal.

The film is of more than merely historical interest. Get one of the DVD editions (of which this viewer has it widescreen as ThinkFilm TF-11605). It would have helped a bit to have subtitles available, for even for someone increasingly hard of hearing it nonetheless was possible to make out most (by far) of the English dialogue (and French spoken dialogue is an option). The featurette about the making of the film is rewardingly informative and detailed, a valuable "extra", indeed, for a DVD edition.


The Sense of Beauty Being the Outlines of Aesthetic Theory (Modern Library, 292.1)
The Sense of Beauty Being the Outlines of Aesthetic Theory (Modern Library, 292.1)

5.0 out of 5 stars A Beautiful Mind Writes Profoundly, Gracefully, and Mostly Convincingly of the Nature and Attributes of Beauty, 5 April 2014
I have owned the Modern Library edition of George Santayana's "The Sense of Beauty" for by far most of my life, having purchased it as a young teenager. Santayana and Kierkegaard early on became my favourite philosophers, but of the two Santayana is by far the easier to read. Of course, I read Kierkegaard's "Either/Or" in English translation; despite being part Scandanavian, my ability to read any Nordic language while still that young was zilch. Years afterwards, I still can only struggle with Swedish, Norwegian, and Danish, only when in graduate school at Kent State University having attained enough skill to use it, haltingly but adequately, in my graduate assistant's work! Thus, while I feel confident assessing the quality of Santayana's English, I cannot judge how well a translation into English can render Kierkegaard's Danish. (Neither my undergraduate nor my graduate studies were as a major in philosophy, which in my case is a non-specialist pleasure.)

Santayana, amazingly, wrote his philosophical works in English, even though he was a native Spaniard; atop that, Sanatayana wrote in English that is surpassingly fine, cogent, and outrightly elegant, which makes reading his philosophy a literary pleasure, not just a philosophical chore. Santayana's mastery of the English language and the lucidity of his thinkingwas such that he almost never had to revise his first drafts; he also could lecture in English of equal elegance and cogency, something indeed very remarkable.

Santayana was, essentially, a Catholic humanist, who drifted into secular convictions but who still held to a kind of attenuated Catholic intellectualism and sense of values. That, too, was in the context of Harvard University's then prevailing (late 19th century) "Calvinist hangover" towards which he always felt himself to stand in contrast and antipathy. That discomfort with New England eventually drove him back to his native Spain, onwards after that to Italy. There is a wonderful warmth and nobility to Santayana's aesthetics. Although Santayana rejected all divinely-oriented notions that Beauty is some God-bestowed endowment upon what seems in Creation (natural or man-made) to hold fairly universal appeal for humans as being lovely and appealing, he held that what attracts men and women to what they consider to be beautiful is attributable to any natural or man-crafted object's inherent qualities which happen to exert such appeal. This contrasts to reductionists of his own and especially of later times who would regard beauty as completely subjective to one's individual mind rather than to the sensibilities of the human species in general.

Santayana partook of the "genteel" mood of his times, but in an intelligent rather than in a merely conformist way. That gentility, it would seem to me, affects his unsatisfying understanding of the comic, the grotesque, and the downright ugly, all of which, to Santayana, evoke pain, which, being disagreeable, limits the aesthetic potention of what is not more serious art, as he views that. In the realm of the comic, Santayana only only regards Wit to be inherently aesthetic, whereas the comic, imbued with elements of discomfort or some degree of pain, even in masterworks of the comic genre, never have the advantage that more elevated, sublime, or, for that matter, merely pleasurable "serious" works of art can be said to have far more fully. That verdict on the comic would seem dubious not only to me but to many others nowadays (or even in the past!). Since Santayana turns his attention to The Comic at the end of his work, compared to the deep insights of what had preceded in the book, his discussion of what is comic (and related thereto) brings the book to an end that does not compare to the pleasures and more valid insights which had preceded. However, READ THIS BOOK! It is wonderful in a way that has become all too rare since Santayana's own times.


In Praise of Older Women (En Brazos De La Mujer Madura) [DVD] [1997] [Region 1] [US Import] [NTSC]
In Praise of Older Women (En Brazos De La Mujer Madura) [DVD] [1997] [Region 1] [US Import] [NTSC]
Dvd ~ Juan Diego Botto

4.0 out of 5 stars An Interesting Remake of "In Praise of Older Women", from Spain, Two Decades after the Masterful Canadian Film of the Title, 5 April 2014
The earlier film entitled "In Praise of Older Women" had a momentous part to play in helping the Canadian film industry to get firmly on its own two feet. The novel itself upon which it and this later Spanish film, too, were based had been a strong seller and were of real influence abroad, too, as well as in the Dominion of Canada. The Canadian motion picture based upon the novel (ThinkFilm TF-1165 being one of its DVD editions, for the North American market), which bears the novel's own primary English title, was epoch-making in Canadian film history and very daring for the Canada of 1978.

So great so was the book's lasting appeal abroad, on the other hand, that this led, in 1997 in Spain, to the appearance, from Lolafilms, of this other zesty but less sexually sizzling film, "En brazos de la mujer madura" (Studio Latino DVD-22142-1), which based itself more loosely upon the book, setting the action in Spain during, and just after, the Spanish Civil War, ending at an earlier point in the story, and that featured actor Juan Diego Botto as the pleasingly handsome and sexually adventurous young man (of whose naked flesh, alas, one beholds much less than one sees of Tom Berenger's in the earlier film). As for the Canadian movie, it may be rather neglected today, but it once it had been quite controversial and wildly successful (both by Canada's standards) and even helped in no small part to topple Ontario film censorship from its privileged but utterly prudish and barbaric position at the time (1978 was the year of release, the film dating 1977 in the end credits). The Spanish approximate remake did not exert such a strong influence and, in fact, seems a bit tame, sexually, compared to the Canadian film.

Juan Diego Botto, appealingly lean-and-lanky with a sensuous face and taut body, undergoes a remarkable transformation from boyishly awkward, shy youth to sleekly sexy 20s-something early adulthood, visually being as convincing as the 15-years-old teenager as he is later in the film as an adventurously amourous university student. In that regard, he outdoes even Tom Berenger in making that transformation, though Berenger, too, is credible as a guy in his mid-teens, 20s, and onwards to early 30s.

The Spanish film is set during the Spanish Civil War and its immediate aftermath. (The attempted revolution depicted in the Canadian film was the one which occurred during the mid-1950s in Hungary.) The scruffy countryside and towns in Spain's rural areas contrast markedly with the scenes in Barcelona, where, reunited, the mother's peacetime trajectory and her lusty son's studies take them. The film ends (abruptly it seems to someone having seen the earlier Canadian version of the story, which continues the novel's story further into the young man's future) at his departure from Spain to the Western Hemisphere, to Argentina, rather than (as filmed at locations in Montréal, partly simulating Budapest) from Hungary to Canada, as in in the earlier movie).

The movies differ so much in locale and in alike details and larger aspects of plot, that it is counter-productive to compare the Spanish one to the Canadian film too closely. Each of them is highly enjoyable on its own terms, but the Canadian movie, much more explicitly erotic, is the one that well may more rewardingly bear repeated viewings than the Spanish one would do so for most viewers.


The Woman in the Fifth [DVD]
The Woman in the Fifth [DVD]
Dvd ~ Ethan Hawke
Offered by The World Cinema Store
Price: 5.99

4.0 out of 5 stars Disturbingly Strange Film, Which Proceeds by Omen and Instinct, Not by Discursive and Highly Plotted Ingenuity, 1 April 2014
This review is from: The Woman in the Fifth [DVD] (DVD)
"Woman in the Fifth" (Mongrel DVD-4857 being the North American edition which I acquired) is a strange and unsettling film which opens question upon perplexing question in the viewer's mind and resolves nothing, even at the end. My "take" is that Margit, one of the novelist's two lovers, who, it turns out, had died a decade and an half before the time of the action portrayed even begins, somehow has drawn the protagonist into another realm of time and being, suspended between present and past. Having come to Paris to be near the daughter of his marriage with a wife now estranged, divorced, the writer, depending on one's perception, either sinks into a shadow life of mental illness or into the realm of the esoteric and occult, although he does not realise how fully until the film's dénouement of the various strands of his life and those of others among the cast. Ethan Hawke as the writer is bewildered, sad, and yet at times impetuously sexy despite the pervasive gloom of his moodiness, frustration, and torment.

Some find the motion picture chaotic and disorganised. I disagree about that. The film is wonderfully artistic, and, weird and it turns out more and more to be as its action proceeds, there is a clear line, one that is artistic and intuitive, from beginning to end, though not one that is susceptible to logical explanation and analysis. There are no extra features included, either, at least in the DVD as I found it, to help to shed some light on the film's tantalisingly unresolved mysteries or regarding what prompted the movie's creators to produce what they did. The film is just its own, by turns grungy, sensuously bittersweet, and rather nightmarishly peculiar self, a wondrously odd work of art. It is not, however, for those who regard as essential a tight movie plot and straightforward path to a clear conclusion!


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