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A forceful and accessible discussion of Christian belief that has become one of the most popular introductions to Christianity and one of the most popular of Lewis's books. Uncovers common ground upon which all Christians can stand together.

Each letter is a masterpiece of reverse theology, giving the reader an inside look at the thinking and means of temptation. Tempters, according to Lewis, have two motives: the first is fear of punishment, the second a hunger to consume or dominate other beings. On the other hand, the goal of the Creator is to woo us unto himself or to transform us through his love from "tools into servants and servants into sons." It is the dichotomy between being consumed and subsumed completely into another's identity or being liberated to be utterly ourselves that Lewis explores with his razor-sharp insight and wit.

As the book gets started, the narrator is expelled from his Southern Negro college for inadvertently showing a white trustee the reality of black life in the south, including an incestuous farmer and a rural whorehouse. The college director chastises him: "Why, the dumbest black bastard in the cotton patch knows that the only way to please a white man is to tell him a lie! What kind of an education are you getting around here?" Mystified, the narrator moves north to New York City, where the truth, at least as he perceives it, is dealt another blow when he learns that his former headmaster's recommendation letters are, in fact, letters of condemnation.

What ensues is a search for what truth actually is, which proves to be supremely elusive. The narrator becomes a spokesman for a mixed-race band of social activists called "The Brotherhood" and believes he is fighting for equality. Once again, he realizes he's been duped into believing what he thought was the truth, when in fact it is only another variation. Of the Brothers, he eventually discerns: "They were blind, bat blind, moving only by the echoed sounds of their voices. And because they were blind they would destroy themselves.... Here I thought they accepted me because they felt that color made no difference, when in reality it made no difference because they didn't see either color or men."

Playfully perverse in form as well as content, riddled with puns and literary allusions, Nabokov's 1955 novel is a hymn to the Russian-born author's delight in his adopted language. Indeed, readers who want to probe all of its allusive nooks and crannies will need to consult the annotated edition. Lolita is undoubtedly, brazenly erotic, but the eroticism springs less from the "frail honey-hued shoulders ... the silky supple bare back" of little Lo than it does from the wantonly gorgeous prose that Humbert uses to recount his forbidden passion:

She was musical and apple-sweet ... Lola the bobby-soxer, devouring her immemorial fruit, singing through its juice ... and every movement she made, every shuffle and ripple, helped me to conceal and to improve the secret system of tactile correspondence between beast and beauty--between my gagged, bursting beast and the beauty of her dimpled body in its innocent cotton frock.

If Benjy's section is the most daringly experimental, Jason's is the most harrowing. "Once a bitch always a bitch, what I say," he begins, lacing into Caddy's illegitimate daughter, and then proceeds to hurl mud at blacks, Jews, his sacred Compson ancestors, his glamorous, promiscuous sister, his doomed brother Quentin, his ailing mother, and the long-suffering black servant Dilsey who holds the family together by sheer force of character.

Notoriously "difficult," The Sound and the Fury is actually one of Faulkner's more accessible works once you get past the abrupt, unannounced time shifts--and certainly the most powerful emotionally. Everything is here: the complex equilibrium of pre-civil rights race relations; the conflict between Yankee capitalism and Southern agrarian values; a meditation on time, consciousness, and Western philosophy. And all of it is rendered in prose so gorgeous it can take your breath away. Here, for instance, Quentin recalls an autumnal encounter back home with the old black possum hunter Uncle Louis:

And we'd sit in the dry leaves that whispered a little with the slow respiration of our waiting and with the slow breathing of the earth and the windless October, the rank smell of the lantern fouling the brittle air, listening to the dogs and to the echo of Louis' voice dying away. He never raised it, yet on a still night we have heard it from our front porch. When he called the dogs in he sounded just like the horn he carried slung on his shoulder and never used, but clearer, mellower, as though his voice were a part of darkness and silence, coiling out of it, coiling into it again. WhoOoooo. WhoOoooo. WhoOooooooooooooooo.

But Chesterton is also concerned with more serious questions of honor and truth (and less serious ones, perhaps, of duels and dualism). Our hero is Gabriel Syme, a policeman who cannot reveal that his fellow poet Lucian Gregory is an anarchist. In Chesterton's agile, antic hands, Syme is the virtual embodiment of paradox:

He came of a family of cranks, in which all the oldest people had all the newest notions. One of his uncles always walked about without a hat, and another had made an unsuccessful attempt to walk about with a hat and nothing else. His father cultivated art and self-realization; his mother went in for simplicity and hygiene. Hence the child, during his tenderer years, was wholly unacquainted with any drink between the extremes of absinthe and cocoa, of both of which he had a healthy dislike.... Being surrounded with every conceivable kind of revolt from infancy, Gabriel had to revolt into something, so he revolted into the only thing left--sanity.