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P-39 squadron. It's an excellent reference of life outside of the cockpit, and yet still let's you know that the P-39 was more than competitive against Me-109's & FW-190's. The point isn't stated exactly, but the reason they WERE competitive is that combat on the Russian Front was generally below 15,000 ft, and never above 20,000 ft. Remember, neither side was using high-altitude, long-range stategic bombers, it was all low-level tactical aviation.
Still, the book doesn't get into the airplane specifics I would like, i.e. . . how specifically it was better than the 109/190, or even how it compared to their own MiG's, Yak's, LaGG's.
The point is, it's a great book on the operational use of the P-39, and is worth reading.
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Check this book out, Catholics, and know your faith!
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Also, given the price, I expected a bigger book. It's not very large, though admittedly it has had most of the terms I wanted to look up in it.
If I knew of a better dictionary for politics I would recommend it; since I don't, I simply recommend not wasting your money on this one.
A MUST HAVE FOR POLITICAL SCIENCE STUDENTS!
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One of the more respected writers in the field, Chuck Parsons, Editor of the National Association For Outlaw And Lawman History, was quoted in the Cow Country Courier(May 6, 1999): "His name is commonplace among Western buffs-Nashville Franklin Leslie, best known as 'Buckskin Frank.' Prior to Don Chaput's efforts he was a myserious figure who had his moment of glory during the Earp days of Tombstone and then started on the road downhill. Thanks to the serious research of Chaput, author of several books dealing with Arizona characters, what can be verified about this historic figure is now available."
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"The unity of knowledge is at best an ideal, and integration an unending task, but it is nonetheless implicit in the theological conviction that truth is one coherent whole in the omniscient mind of God" (115).
The author finds four "recurring emphasis" that form the core of Christian education (2). These are:
1. The usefulness of liberal arts as preparation for service both to church and society.
2. The unity of truth.
3. Contemplative (or doxological) learning.
4. The care of the soul (what we call moral and spiritual formation).
In the contributions of the Alexandrian school, Augustine, Monastery and Cathedral schools, the Scholastic university, the Reformation, Francis Bacon, and Cardinal John Henry Newman the author finds precedence for these foci.
While this aim sounds compelling, Holmes' book is nevertheless in search of an identity. Building the Christian Academy dabbles in history and philosophy, especially church history and educational philosophy, and yet one particular focus in never established. The author spends most of his time rehashing the ideas other thinkers have had, rarely drawing his own conclusions or making an explicit case for the four themes he sees as central to higher education. To Holmes' credit he informs readers of the themes from the outset, however as one continues to read the proposed argument fails to find systematic treatment. This sporadic coverage is most unfortunate as the themes he suggests appear promising. Holmes seems more intent on referencing each theme than in the careful development of one. He seems impatient and hurried, leaving the reader to miss the import of what are possibly quite significant ideas. In addition, the paucity of primary sources and historical consciousness leaves us hungry for more refined scholarship. If anything the feeble heart of the book implicitly makes the case for specialization in academia (as opposed to eager generalists who are a "jack of all trades").
If the book were expanded significantly beyond its cursory 122 pages, or perhaps even extended into a four-volume series, a significant contribution would have been made to the history of Christian education. As it stands however, the book seems to be something of an afterthought, the result of an editor's deadlines and a professor's desire to publish, rather than the culmination of thoughtful reflection and careful historical contemplation. The choppy, erratic writing is unfortunate as the four themes he identifies appear to have promise in revitalizing Christian higher education. Building the Christian Academy starts with high aims but quickly settles for surface-level thought making it an unworthy read for those serious about the history of Christian education.
Prof. Arthur F. Holmes is to be commended for undertaking this immense project, and being able to narrow it down to nine chapters, and one-hundred and nineteen pages. That is a feat in itself. Considering the breadth of the subject, this is a good abridged and succinct overview of the unfolding historical, philosophical and environmental events of the western Christian Academies. The book focuses on the earlier historical evolution of higher education, while briefly addressing contemporary discussions, practices, and the state of present Christian Academies (colleges/universities).
Holmes' book stimulates interactive reading. It perhaps generates more questions than there are answers. This being the case, some may think that the book fails to discuss the pertinent areas fully. Others, may believe that the subject is dealt with from a too narrow perspective, or perhaps the topic could have been addressed from several Christian traditions, allowing the reader to gain a more comprehensive understanding of the subject.
In the next to last page, Prof. Holmes advises that Christian Academies "must return to the liberal arts" in an effort to educate and prepare the whole person. To accomplish this "Christian scholarship must be cultivated, and we must focus on the theological foundations of learning." This sounds good. However, if the "right combination" of what is being proposed could have been found and applied in the earlier Christian Academies, we would have the near-perfect combination today or its derivation. Instead, today's Christian Academies (colleges/universities) are trying to figure out the right combination.
It seems that Christian Academies need to reevaluate and revisit their original reason for being. That is, their commission statements, their vision statements, and their mission statements. There may be a need to find understanding of what it means to be in the world, yet not being worldly. It would also seem prudent to consider what it means that our thoughts are not God's, thus our ways are not His. As an ancient wise man said - We can prove all things, but is the Lord convinced?
The connotation of "building" in the title of the book conveys the thought that there is a [lasting] foundation that weathers the ideological and theological storms of time. The proposal of the Liberal Arts being the means to offer a "rounded" preparation - an education that ultimately leads students to become God-cognizant and make God-connections seems idealistic. Liberal Arts education alone is not going to cause students to make a God-connection. The history of Christian and non-Christian liberal arts colleges and universities have sufficiently demonstrated this.
It seems more prudent and realistic to advocate that a Liberal Arts education that takes place in the Christian context, where the foundational Biblical absolutes are taught is more likely to stimulate God-connections. However, the history of Christian institutions of higher learning seems to confirm that in their attempt to "adjust" to the times, they have compromised, and, sometimes, even rescinded their principal reason for being. Advocating what worked in the past and simply updating through accommodation will fall short of being successful.
It may be the "high-noon" for Christianity to recapture the Spirit of early-Christianity that led the Church and its early-academies. It caused them to rise not by might nor by power, but by the Spirit of revelation and use the tools of the times to communicate the Good News of Jesus Christ. Twenty-first century Christianity must express the Biblical Absolutes in contemporary terms. It must rediscover how to communicate and apply its absolutes - Truth, while divorcing itself from the outdated tools of the past. If this is not possible, then it must cease to promote its Biblical teachings as infinite and absolute. This may sound brash, albeit, it is the stark reality. Either God is true and His Word is absolute or not. Christian Academies need to equip themselves to communicate a message that has not changed from a God that changes not, or they are fooling themselves.
Perhaps Christian Academies also need gifted "prophets" to proclaim God's pertinent words of how Christian Academies can make a paradigm shift to relate to the twenty-first century while retaining and embracing the distinctive absolutes of the Christian faith without watering them down, compromising, or allowing them to be regarded as outdated and no longer relevant to post-modernism, or what some are beginning to call post-Christian.
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Even worse, the level of the contributed papers varies so widely that this book cannot serve as either an introduction or as a survey for knowledgable readers. I was hoping that at least one paper would explain the basics of conjoint analysis. But most of the authors either avoided technicalities, or else assumed that readers were already familiar with the model and its variants. Not one of them bother to explain the terminology, to write down a model clearly and succinctly, and to explain how the analysis works.
Overall, this was quite a disappointing book