Peter Doherty's is the last of the great rock 'n' roll stories - bad boy and public enemy. To his devoted fans, he is a cult hero, a modern-day Rimbaud. Musically, he has defined the past twenty years of indie rock with his sound, lyrics, lifestyle and aesthetic. Since The Libertines rose to international fame, Doherty has proved endlessly fascinating. A whirlwind of controversy and scandal has tailed him ever since the early 2000s, so much so that all too often his talents as a songwriter and performer have been overlooked; for every award and accolade, there is a scathing review. Hard drugs, tiny gigs on the hoof, huge stadium shows, collaborations, obliterations, gangsters and groupies - Doherty has led a life of huge highs and incredible lows. With his wildest days behind him, Doherty candidly explores - with sober and sometimes painful insight - some of his greatest and darkest moments, taking us inside the creative process, decadent parties, substance-fuelled nights, his time in prison and tendency for self-destruction. With his trademark wit and humour, Doherty also details his childhood years, key influences, pre-fame London shenanigans, and reflects on his era-defining relationship with Libertines co-founder Carl Barât and other significant people in his life. There is humour, warmth, insight, baleful reflection and a defiant sense of triumph. A Likely Lad is Doherty's version of the story - the genuine man behind the fame and infamy. This is a rock memoir like no other.

The ages of Thatcherism and New Labour are two of the most significant of the twentieth century, and more alike than they would care to admit. Out of these years of political turmoil have come many brilliant, often politically dissenting, British albums which have captured the landscape of the time. This is the story of those albums.

Example in this ebook CHAPTER I. THE CATHOLIC EPISTLES. This volume is to treat of the General Epistle of St. James and the General Epistle of St. Jude. According to the most common, but not invariable arrangement, they form the first and the last letters in the collection which for fifteen centuries has been known as the Catholic Epistles. The epithet "General," which appears in the titles of these Epistles in the English versions, is simply the equivalent of the epithet "Catholic," the one word being of Latin (generalis), the other of Greek (καθολικός) origin. In Latin, however, e.g. in the Vulgate, these letters are not called Generales, but Catholicæ. The meaning of the term Catholic Epistles (καθολικαὶ ἐπιστολαι) has been disputed, and more than one explanation may be found in commentaries; but the true signification is not really doubtful. It certainly does not mean orthodox or canonical; although from the sixth century, and possibly earlier, we find these Epistles sometimes called the Canonical Epistles (Epistolæ Canonicæ), an expression in which "canonical" is evidently meant to be an equivalent for "catholic." This use is said to occur first in the Prologus in Canonicas Epistolas of the Pseudo-Jerome given by {2} Cassiodorus (De Justit. Divin. Litt., viii.); and the expression is used by Cassiodorus himself, whose writings may be placed between A.D. 540 and 570, the period spent in his monastery at Viviers, after he had retired from the conduct of public affairs. The term "catholic" is used in the sense of "orthodox" before this date, but not in connexion with these letters. There seems to be no earlier evidence of the opinion, certainly erroneous, that this collection of seven Epistles was called "Catholic" in order to mark them as Apostolic and authoritative, in distinction from other letters which were heterodox, or at any rate of inferior authority. Five out of the seven letters, viz. all but the First Epistle of St. Peter and the First Epistle of St. John, belong to that class of New Testament books which from the time of Eusebius (H. E. III. xxv. 4) have been spoken of as "disputed" (ἀντιλεγόμενα), i.e. as being up to the beginning of the fourth century not universally admitted to be canonical. And it would have been almost a contradiction in terms if Eusebius had first called these Epistles "catholic" (H. E. II. xxiii. 25; VI. xiv. 1) in the sense of being universally accepted as authoritative, and had then classed them among the "disputed" books. Nor is it accurate to say that these letters are called "catholic" because they are addressed to both Jewish {3} and Gentile Christians alike, a statement which is not true of all of them, and least of all of the Epistle which generally stands first in the series; for the Epistle of St. James takes no account of Gentile Christians. Moreover, there are Epistles of St. Paul which are addressed to both Jews and Gentiles in the Churches to which he writes. So that this explanation of the term makes it thoroughly unsuitable for the purpose for which it is used, viz. to mark off these seven Epistles from the Epistles of St. Paul. Nevertheless, this interpretation is nearer to the truth than the former one. To be continue in this ebook