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The book is divided into two parts. Part one, deals with the description of personal documents, their uses, and the people who keep them. The different types of journal writings include reflective writings and the benefits associated with the writings. Part two, the methodological or practical part, invites the reader to write and provides examples and suggestions for journal writing. This section emphasizes how practice derives form and acts as a catalyst for theorizing.
This book is an excellent resource which depicts the different type of writings that have proven to be an essential tool for the educator.
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Massignon had a most active life for a scholar, as Gude shows in her well-written and judicious biography. It included the excavation of an Iraqi fort, near-execution on a Turkish steamer, a passionate homosexual love affair, military combat in the first world war and a refusal to hand over the keys to a Bordeaux town in the second. Massignon experienced a dramatic conversion from secularism to Catholicism at age 24, ordination as a married Catholic priest at the age of 66, and arrest for political activities at the age of 75. He enjoyed friendships with such figures as Martin Buber, Paul Claudel, Charles de Foucauld, T. E. Lawrence, and François Mauriac.
Massignon forwarded too many eccentric ideas to found a school of thought or have his views accepted in their totality, but his deeply-held sympathy for Islam had immense influence both among fellow specialists (thanks to his unique scholarly accomplishments) and more broadly among the French intellectual elite (thanks to his long history of political activism). Massignon's writings and organizing won almost no practical victories, but his passionate determination to find common ground for Christians and Muslims have profoundly shaped the way several generations of sophisticated Westerners respond to that faith. Current American policy toward Islam bears the clear impress of his thinking.
Middle East Quarterly, Sept 1997
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I appreciate her examination of Biblical texts that discuss feasting, gluttony, and outward appearance. Bringle claims to have struggled with bulemia and anorexia. Her personal stories of binging, guilt, and shame are a powerful tool for helping the minister understand the grip that this problem has on many young women, and men. Her challenge to churches and ministers to avoid equating outward appearance with spirituality are needed in today's society. Many Christians feel guilt and shame because American Christianity has adopted a "Greek" mindset concerning the appearance of the body as indicative of one's spiritual character. Bringle opposes this and gives examples of Christians who carry this shame in many churches today.
I appreciated her discussion of gluttony and body size. She gives examples of Biblical texts and theologians (Aquinas who was a large man) and explains that gluttony has no relation to body size.
Bringle indicates that this mindset may actually increase the fear, control, and guilt that many bulemics and anorexics experience in their struggle to overcome this problem. If the spiritual community desires to help women with this guilt, we need to rethink our outward view of people.
As a minister I feel that this book calls the spiritual community to respect all people, regardless of outward appearance, as children of God. It challenges us to avoid the danger of equating body size and build with one's spirituality.