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But the house is empty! Father bear then says, "But what about the memories?" Papa then carries baby bear around the house, and they say goodbye to each room, to the walls and ceilings, and in the back yard they say goodbye to the fence, and other objects.
After they leave the house and lock the front door, they get back in the moving van and drive away. Baby bear exclaims that he realizes he forgot to say 'goodbye.'
It's a touching book, and it's easy to animate your voice a little bit to make the book funny and playful.
I know you're thinking there's not much to the plot, but my 2 year old son (he was 20 months when we first started reading this book) just LOVES it. When I tell it, I give papa bear's voice a really rough edge, a deep sound, and a New York accent. My son now joins in with me when I bust out with "What about the memories" like an actor in a gangster film. He roars with laughter. And when we're done reading the book, he usually wants me to read it one more time.
I heartily recommend _Goodbye House_ to any families with toddlers, 18 months to 3 years. I also recommend it to any families with children aged 18 months to 5 years who are moving to a new house.
The paperback version is SO inexpensive. For a few dollars more you can add this to your amazon book order. You won't be disappointed.
ken32.
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There is a useful commentary on the references at the end of each chapter.
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First, the book clarifies the ends, or more accurately, the end, singular, of spiritual direction. Many are perplexed, asking what is the point of the whole process, and a gifted spiritual director like Houdek might well provide a sound answer. He carefully expresses this purpose in terms of the transcendent dimension of all human experience: "Spiritual direction is concerned about a person's life in all its dimensions and at every moment because God can reveal mystery at all times and in all experiences" (p. 8). He says more than that, of course, and it's worth the reader's time to go over the exposition.
Second, the book elaborates on the means of spiritual direction, in this case, at modest length but in depth. By reflecting upon tested principles, but more importantly, accounts of actual applications, as well as reports of their beneficial effects in the lives of other directees, the directee grows in an awareness and understanding of the process in oneself and in others and so begins to value the experience of spiritual direction more deeply. Just as significant is that the directee derives the criteria for assessing the quality of spiritual direction, thereby empowering the directee in the process of their own guidance. All in all, this knowledge of spiritual direction not only enriches but also empowers the directee in the subtle, intricate, potentially precarious process of spiritual discernment, in which the ultimate responsibility devolves upon the directee.
Some of the most helpful discussions for me pertain to the author's limited attempt to classify directees into types, so I became aware of the profoundly varied yet distinctively individual quality of the spiritual life. Also important was his discussion of the gifts--theological and psychological awareness, spiritual experience, interpersonal skills--ideally suited for spiritual directors.
Third, the book is itself a helpful source of doctrine on spirituality.
It is apparent from the very beginning that Houdek assumes the traditional model of the spiritual life as a progression in stages, so that the influence of St. John of the Cross is present throughout yet refined--the author's tone is modern, flexible, without the slightest trace of doctrinairism. The author's distinction between "vagueness" and "obscurity," which traces to the Mystical Doctor, is especially valuable.
In what sense does the author disclose a Jesuit perspective, as noted in the title? His focus is on discernment, both as a central topic and a governing paradigm, so that discernment even marks the writing style of the book--reflective, attuned, open to truth, wise.
Houdek's discussion of discernment is so discerning itself that I feel compelled to quote: "Although helpful techniques or methods in spiritual discernment do exist neither ultimately guarantees real success. To explain or expect success we must look toward other realities...First, God's unqualified and unconditional love guarantees divine revelation to each of us. God's Spirit works within each person to validate and perhaps even guarantee that the person can and will arrive at a competent understanding and interpretation of individual personal experience. Second, the predispositions of the persons are far more important and influential than any technique or method for spiritual discernment...The central disposition for discernment is trustful surrender--trust in the love, the promises, the fidelity, and the providential care of God--to the initiatives and actions of God" (p. 116).
Fourth, the book brings up fresh perspectives on old issues or introduces new issues in spiritual direction, matters that may be of greater significance to the directee than the director. Some of these issues include problems arising from transference, gender dynamics, or the supervision of spiritual directors.
One weakness of the book is the relative absence of discussion on many aspects of modern clinical psychology, but this knowledge does not lie within the expertise of the author. However, he recognizes its value as well as its necessity in some cases, so that he gives short advice on identifying the need for counseling and on working successfully together with the counselor.
I highly recommend this book as a wealth of experience and wisdom brought to bear on an important area of the Catholic experience--spiritual direction.
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