After I put the book down I was struck by how deeply spiritual the book is. There are almost Christian parallels and allusions in the plot. Here is is list of the twelve points that make my argument.

1. The whole Harry Potter plot revolves around self sacrifice. "Greater love hath no man than he who lays down his life for his friends."
2. Love and friendship are valued more highly that material things.
3. All the characters are seen to be flawed in their human make up - even the heroes. This could be argued to be original sin. Even Dumbledore is not perfect.
4. Redemption is possible for anyone who loves or feels remorse. Without love or remorse there is no redemption.
5. Heroism is reluctant and great deeds are portrayed as being hard and unpleasant for those doing them.
6. Death, when it comes at the right time, should not be feared but welcomed as a friend.
7. Happiness and joy come from human relationships and real experiences that cannot be created by magic.
8. That which is truly worthwhile often comes after a long struggle and there will be many times when you will be tempted to give up.
9. Power brings with it great responsibility and those best equipped to deal with power are those who do not seek it.
10. Self understanding awakens people to life and its potential.
11. There is a belief in life after death - perhaps even a vision of heaven in a near death experience. It could almost be said there is resurrection in the book but that is a bit far fetched!
12. There is a long journey through a metaphorical desert in the Deathly Hallows where leadership is tested and the direction to travel is not clear. This parallels with the journey of Moses through the wilderness.

For these twelve reasons I see spiritual depth in this book, much more than in the previous books in the series. I have no doubt people will be doing Ph.D. research on ideas such as this in a few years time!

Irshad Manji is a Muslim woman who was expelled from Uganda as a child with other Asian families by Idi Amin and started a new life in Canada. In Toronto she experienced the contrast of western freedom and the harsh, closed minded, unreflective attitudes of the Islamic classes in the madrassa where thinking was actively discouraged. The book is written as an open letter to Muslims to encourage them to be reflective and to engage with the western modernity.

The book is full of detail on the rich history of Islam. She has a lengthy chapter on the recent history of Palestine in which she discovers that the Israelis are self critical in a western democratic way and the Islamists are responsible for much more than they will admit. Uncritical support for Palestine and an anti-Jewish stance is sometimes the only thing that unites Muslims from different parts of the world. The book is worth it for this frank and thorough analysis alone.

Her survey indicates that what is wrong with Islam is tribal insularity, deep seated anti-Semitism, and an uncritical acceptance of the Koran as the final and therefore superior manifesto of God's will. The Koran is learned by rote in a language alien to most Muslims and its contradictions and inconsistencies are ignored as it is interpreted by authoritarian male dominated conservative societies. Her vision is of a reformed Islam that empowers women, promotes respect for religious minorities and fosters a competition of ideas. She wants to revive the idea of "ijtihad" the lost tradition of independent thinking that flourished in a past golden age of liberal Islam.

She identifies the ambiguous relationship of Islam to the west and especially the USA. Muslim voices continually chant anti-American propaganda but educated Muslims choose Western education and American products. In the USA Muslims are free to practice their religion as they choose which contrasts with the freedoms they are denied in conservative Islamic societies. She is most critical of desert tribal Islam which is single minded, harsh, Arabic, Koranic and fundamentalist and with Saudi money is now highly influential in other traditionally more tolerant Islamic communities around the world.

She bases her hope form change on a new agenda in which women are empowered in Islamic societies to become citizens and not just property. Through economic independence they will reform society from within and below. For democracy to grow, desert Islam needs to be opened so that other Muslim viewpoints can be heard.

Manji calls on the west not to be too polite in our conversations with Muslims. She suggests that we must not be afraid to challenge them on such issues as human rights abuses, discriminatory practices, and treatment of women under the dictatorship of Sharia law.

"Had I grown up in a Muslim country I'd probably be an atheist in my heart. Its because I live in this corner of the world where I can think, dispute and delve further into any topic that I've learned why I shouldn't give up on Islam just yet."(p.208) Irshad Manji has had death threats and hate mail yet continues to work as a writer, journalist and human rights campaigner.

This is a must read book that leaves you with an impressions of what is wrong with Islam today even if you cannot remember all the detail she cites. I found I wanted to go back and re- read sections so that I could reflect more deeply on the points that she makes.

Books of sermons are an unknown quantity. I approached this volume with some trepidation as I knew nothing of the author and the blurb on the back only told me where he had served as a Methodist minister. Anyway Colin Morris, a preacher whom I respect, thinks highly of him so I decided to plunge in.

It was a refreshing experience. They are clearly written. They are full of learning and wide cultural references but are not dated even though some were originally preached as long ago as the 1960s. I enjoyed all of them but of three I will make special mention. The sermon for Good Friday is one of the clearest arguments for Abelard's theory of the atonement that I have read for a long while. A short quote - “ The real non believer in the resurrection is not the man who has his reservations about the Empty Tomb and the Turin Shroud, but the man who has his doubts about the invincible love and forgiveness of God.”

The sermon on Jonah deals well with the subject of being exclusive. “Jonah remains as a standing challenge to all those people and nations today, who petulantly object to the loss of their own creature comforts, while rather welcoming the thought that death and damnation are about to overtake the whole city load of foreigners who are, after all, their own fellow human beings.”

Tsedeqh - the first sermon in the book was the last sermon to be preached by Farley before his death in 2006. This is a careful exploration of the meanings of justice, righteousness and forgiveness in our complex world.

I highly recommend this book .

Cyril S. Rodd has edited this collection of essays by twenty-six former students and colleagues, covering a wide range of issues. The list of contributors is like a current who's who in British Methodism with notable Anglicans contributing as well. (Contributors include Trevor Rowe, Stephen Dawes, Geoffrey Wainwright, Brian Beck, John Simmonds, John Habgood, Graham Slater, Norman Wallwork, Chris Hughes Smith, John Munsey Turney, Peter Graves, Phillip Luscombe, Ivor Jones et al.)

The essays are grouped into three sections. The first is a series of reflections on ministerial training and the ecumenical model developed at Queens College, Birmingham. The second section entitled “Theology in Experience” contains personal testimonies of the writers describing how their theology has been worked out in their experience and ministry. The final section looks at theology and practice as found in more theoretical issues in church life. I am sure I will not be alone in the experience of resonating with some of the authors but finding that I was not on the same wavelength as others. The book ends with brief biographical details of Bill Strawson and a list of his publications. The editor has done a thorough job and each essay is clear and easy to read

This is a wide-ranging book with a deep, yet very accessible, scholarship. Bill's example encouraged his students to develop wisdom and vision by which to live and love and this collection of essays offers insights from his students and colleagues that search for the wisdom that is central to practical theology.

In the introduction the then president of the British Methodist conference, William Morrey (2004-5), said, “This book is a fitting tribute to Bill and his ministry.” It is a reasonable cross section of middle of the road Methodist thought from the last 40 years and is recommended.

The fourteen days in the title are described in fourteen chapters through the book. I found this an interesting way to look back on your life - remembering certain key days with absolute clarity and detail because each one of them taught you something important. For Scott Fellows these fourteen days chart his growing up and the important lessons he learnt about life at each stage.

His conversion when he had reached rock bottom is a pivotal section of the book and is followed by days when the recognition of God's activity in his life became a little clearer. Hindsight allows you to see the action of God in your life leading and guiding where in the present moment you are often so full of the living of life that God's influence may not be clear.

Scott often writes with self depreciating humor and sometimes sadness but always in a way that is interesting to a nosey outsider looking into someone else's life, (and if it wasn't for such nosiness why would anyone ever read an autobiography of anyone who wasn't really famous?)

It is not a deep theological tome and does not contain pages of morbid introspection but here is a fairly ordinary Christian person detailing his life and showing in a down to earth and honest way how God can work through the lives of people and give the grace and strength to get through difficult and challenging situations.

Both my wife and I enjoyed reading the book and it is a credit to Bob Davies that his shoestring publishing company truly does what the strap-line on his letter heading promises - "encouraging creative writing - revealing hidden gems".

In an age when many can't see the way forward Ian Fraser sees great possibility for the church in the future. In the book he argues that the whole people of God have a ministry that has often been hindered by the hierarchies of the church. Real church comes from the bottom up as people interact with God by wrestling with scripture themselves.

He includes many examples from across the world of how communities do theology starting with where they are. Whilst working in Geneva he visited many base communities across the world. The decline in the numbers of ordained ministers should be liberating for the church as they have in many instances inhibited the growth of the laity. There are no hierarchies of Christians, but an equality under Jesus and every Christian can be a theologian as they try to find Christ's will for their circumstances.

The book is a stimulating read but for those of us in the Methodist tradition it is not as radical as it may be for Presbyterians or Catholics. The book could have been better edited as some off theme asides remain in the text and it contains critical swipes at both Billy Graham and now Pope Ratzinger.

Warren Bardsley, a retired Methodist pastor and an associate member of the Iona Community has written a work of faction about Adomnan (pronounced Adovnaun), the ninth abbot of Iona. Faction is the merger of facts and fiction that is appropriate here as the reliable historical facts from the second half of the seventh century are scarce. (Adomnan was born about AD627 and died in AD704.) This process has been carried out with sensitivity and imagination so the result is both accessible and believable.

Biography

As a historical biography it is interesting reconstruction but the the book also has a deeper contemporary angle. The author sees Adomnan's major work, The Law of Innocents from 697AD as particularly relevant for today. This law can be seen as a very early form of the Geneva Convention and was widely influential in its time. The law was to protect non-combatants in warfare. Originally it only applied to women but it was expanded during the process of drafting to include children and clerics.

Legend has it that the foundation for this law was a traumatic experience in his early life. His mother found a young mother slaughter in warfare and tried to save her suckling baby. Following this incident Adomnan give a solemn promise to his mother that he would work to protect women during times of conflict.

As well as being Abbot of Iona and a scholar and writer he was also a persuasive politician and diplomat. This is shown through his persuasion of clan chiefs and kings in Ireland and northern Britain to accept and implement his law.

Difficult times

This was the time, after the Synod of Whitby, when the Celtic church was under pressure to conform to the authority of Rome specifically in regard to the issues of the tonsure and the date of Easter. Bardsley's book also considers the diplomatic skills that Adomnan possessed as he worked with the tension of these strongly held convictions in his community and church.

Relevance for today

But this book is not just a historical reconstruction of a time when the monasteries were major players in the political world. Throughout the author reflects on the contemporary parallels in the church and world of our time. As with all Iona Community based spirituality the principles of these ancient Celtic texts are linked to the contemporary political agenda. The book contains a liturgy used at Fas lane Trident missile base citing Adomnan's law to condemn weapons of mass destruction.

Each chapter contains a reconstruction of Adomnan's life and a reflection relating the issues raised to the present. Some of the chapters also contained a short imaginary dialogue between contemporaries about Adomnan.

I recommend this book as an easy to read introduction to the complexities of life of the distant past with deep resonances for our contemporary age. The royalties from this book are going to the Iona communities “Growing Hope Appeal”.

John Weaver is director of pastoral training at Regents Park College, Oxford, UK but he formerly taught and researched geology for 17 years. Dr Weaver thus has an advantageous viewpoint for examining the science and religion debate.

Creation

Earthshaping Earthkeeping addresses the doctrine of creation starting with questions relating to God as creator of the universe and humans. He then moves on to examining the boundaries and limits of scientific research and discovery. The final section looks at the God of covenant relationship and asks "so what?" He concludes that we arrive at either the meaninglessness of mere brute chance or with a human response of worship and care of the planet.

Biblical

Weaver initially establishes that Israel's creation stories are polemical, dating from the period of the Babylonian exile, with the purpose of establishing Yahweh as the one true God of history and creation. A discussion follows of Old and New Testament passages dealing with creation from which he draws the importance of relationship (God with creation, God with humans, humans with God, with each other and with creation.) The culmination of these relationships is worship.

Cosmological questions

Weaver next considers cosmological questions constantly relating the theme to both Christian thinkers and sceptics such as Dawkins. This is followed by a chapter focusing on the dynamic and evolving earth, drawing out relevant theological implications. He then considers the emergence of consciousness and asks whether a universe that has seen the evolution of conscious human life requires the presence of a purposeful mind as its origin. He examines fully the fundamental problems if you try to argue God's existence from the evidence of design. If one takes no account of revelation or religious experience you get no further than some power or force behind the universe. The existence of meaningless, cruel suffering and death that cannot be blamed on humans, is hard to square with God as designer.

Trinitarian

Weaver proposes a model of creation that is neither pantheistic, panentheistic, but Trinitarian. With acknowledgement to Keith Ward and Macquarrie he says God is Father as creator and source of all being, God is Spirit entering the world to reconcile creation to the father, and in Jesus we have incarnation which provided Gods deepest possible involvement with creation.

Weaver helpfully summarises what science has to say to theology (p102) and then two pages later indicates three areas where theology addresses science. He favours Nancey Murphy's reconciliation of theology with the sciences. He sees that each of the sciences has its own "boundary questions" that may reasonably be answered through the Christian creator God who suffers with his creation. Weaver also has a chapter on stewardship working out the ethical implications of this doctrine of creation.

Theology and ecology

This book is an excellent synthesis of the ideas of contemporary thinkers on theology, cosmology, and ecology. It is clearly written, well argued and contains good apologetic sections. Whilst not covering any groundbreaking territory it fills and important niche in the science religion debate.

Brown's novel fictionalizes the unorthodox account of Christian history popularized in the book “Holy Blood Holy Grail” published in the 1980s. All the conspiracy theories you have heard of are mentioned here as well as several new ones. Central to the plot is the assertion that the descendants of Jesus and Mary Magdalene were part of the Royal Merovingian line of the early middle ages. The Roman church sought to expunge evidence of this hidden history and eliminate the descendants themselves for the sake of preserving church authority and orthodoxy. Mary Magdalene was a leader in the early church - a fact that the church quickly acted to suppress to preserve it patriarchal structures. Some of the arguments put into the mouths of characters in the book question Christian Trinitarian orthodoxy, for example… “ …the early church literally stole Jesus from his original followers, hijacking his human message in an impenetrable cloak of divinity and using it to expand their own power.” The divinity ascribed to Jesus was thus a patriarchal ruse to prevent the spread of the sacred feminine!

The Roman Catholic Church is presented as a devious institution marked by deception, violence and scandal - emphasising its patriarchal excesses. There is much in this book that will appeal to those hurt by, or suspicious of, the church. The religion Brown describes mixes the erotic and mysterious and pleasurable - a package that has a certain popular appeal!

Brown also reinterprets some of the classic works of Christian Art to find hidden esoteric meanings. His comments on Leonardo's famous fresco “The Last Supper” was so intriguing that I had to find a good print to see if the effeminate figure next to Jesus really could have been a woman!

The novel is a gripping adventure story. Brown however, has said he regards the work as a serious contribution to a revisionist history of early and medieval Christianity. Judging by his book sales many people take him at his word. Perhaps they see in it an appealing alternative reading of Christian history.

Fiction and fantasy elements mingle freely with the facts of history to create a picture that is misleading and most readers will not have the patience or knowledge to discern the difference. The strange mysteries that he cleverly describes have an intriguing plausibility that can cast doubts on our certainties.

The sort of Gnostic Christianity Brown describes has little hope for the world, no challenge to injustice, no bias for the poor and marginalised and no call to follow Jesus in the way of self giving love. This spirituality does have an appeal to those immersed in the values of a self-centred consumer society!

The Da Vinci code is an enjoyable read - in the genre of fiction - but it is bad history. The amazing popularity of the book made me aware again of both the deep spiritual thirst in our society for truth and the widespread distrust of the church as the guardian of that truth.