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Reading the author's story reminds me of the past I grew-up in. The story shows that human beings do make mistakes or bad decisions. The book explains how some decisions were not made by us but for us. We all can learn from this book. We all must learn as the author Sandy Musser Smith learned to trust our Hearts. Sandy shows us that the walls of life are thin. Her love for God shows us to go forward, even go backwards, do what ever we think will make us succeed at the end. The author expresses that truthfullness is the key. Sandy shows us to accept that FAMILY is more than Today!. Family is yesterday and tomorrow, its spouses,parents,relatives,children,friends,pets. Family is what we make it or allow it to be.
The author shows us we shouldn't cast aside our memories. She shows us that the memories are always in our heart and we should be brave like Sandy was and listen to our hearts and do and say what we believe is right.
The author was young when she gave birth to her first child. She taught us that we are all young at one time and need the adults to assist us BUT they shouldn't make decisions for them. We must trust them to make their own decisions. Sandy is a model we can look at and say. YES! this is my choice let me make it on my own! What seems right to everyone or someone else may be wrong for others. The decisions we make to keep secrets of our pasts may hurt the ones we love in the future. She teaches us to trust the ones who really love us and give them the chance to make their own decisions. Try not to forget the bad or the good, just do as Sandy did give your love ones the chance to decide what is best for them!
This book shows the real meaning of life. The author has lived and will live in the Past, Present and in the Future. I will remember this most about her in this book. Sandy Musser Smith trusted herself and remembered the past. Her ability to do this will encourage more people to serch for what belongs to them. May her love for her family last and last and last and lasts forever!
I am looking forward to reading her other book To Prison For Love. A very Special Friend gave me these books to read. I felt like she was talking to me. The book was written from the heart. It made you believe in life and others and it made you want to cheer for yourself and others when someone has a smile on their face because they have had a hole in their heart sealed with true love. There is nothing more precious than a woman's and man's love for a child. Sandy Musser Smith may your books reach the hands of many and then God will be able to guide them to freedom and Truthfullness and True Love of a Parent.
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Bishop Robinson, a theological modernist whose "Honest to God" made him controversial within the Anglican communion, began this book as what he labels "a theological joke": "I thought I would see how far one could get with the hypothesis that the whole of the New Testament was written before 70", the year in which the Roman army sacked and burned the Temple of Jerusalem. As it turned out, he got much further than he had ever expected, a journey made more impressive by his lack of any predisposition toward a "conservative" point of view.
His conclusion is that there is no compelling evidence - indeed, little evidence of any kind - that anything in the New Testament canon reflects knowledge of the Temple's destruction. Furthermore, other considerations point consistently toward early dates and away from the common assumption (a prejudice with a seriously circular foundation) that a majority of primitive Christian authors wrote in the very late First or early-to-middle Second Century under assumed names.
For want of data, absolute proof of Robinson's thesis is impossible, and the weight of his arguments varies - from overwhelming in the case of the Epistle to the Hebrews through powerful (the Gospels, Acts and the Epistles of John) to merely strong (the Pastoral Epistles, the non-Johannine Catholic Epistles and Revelation).
In a postscript, Robinson reconsiders the dates of several subapostolic works: The Clementine Epistles, the Shepherd of Hermas, the Epistle of Barnabas and the Didache, the accepted dates for which range from the 90's to the latter half of the Second Century. He shows that, freed of the "push" of late dating of the canon, the most natural dates for these writings are earlier and that all could well have been written by 85 A.D.
Whether or not one agrees with every word of Robinson's analysis, he makes his case well and should force all students of the New Testament to rethink seriously the presuppositions that underlie much of what is currently written about First Century Christianity. Of course, that's not likely to happen unless some publisher brings "Redating the New Testament" back into print.
Robinson argues that the gospels were oral traditions later reduced to writing. Eisenman does not say precisely this, but he would have us conclude that later "foreign" editors and redactors got the names wrong and mixed up, including the names of Joseph, Mary, Mary Salome, Simon and Judas and even Jesus, himself. He tells us what he thinks the real names were and makes connections that follow on from this analysis. One should reread Robinson and then go on to Eisenman.
In the latest reviews it is said that Eisenman does not take us beyond mere plausibility. The same, of course, was true for Robinson. The speculations they make, however, are charged with excitement and are remarkably well integrated and worked out so that the plausibility is worth noting. In the context of their works, they make it plausible that the next discoveries or rediscoveries will yield all the more.
Robert Gray
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This book is an excellent addition to reading Etienne Gilson's "Unity of the Philosophical Experience" as Pieper gives further explanantions as to the behavior of the Augastinians and Latin Averroists. It could explain also why modern Muslims are so singularly textually dogmatic - it is in reaction to Averroist's attempting to rid religion of faith altogether - and thus the violent reaction in nixing reason and rationalism. It tells how Aquinas circumvented this problem. The last essay also compliments Gilson's book in that it shows what Existentialism has in common with Aquinas, some interesting things, despite some gapping fundimental differences at their very root and conclusion.
The first essay vividly descibes what an attitude of accademic pursuit and teaching should look like. Too many teachers are dogmatic and are only interested in pursuing and supporting an idea that is presently clear in their minds and propogating it, rather than treating the moment as an active pursuit of truth. Thomas was a model teacher and the book is an active discripition of his method.
The book also argues, with supporting evidence and reason, that Thomas' main work The "Summa Theologica" was intentionally left unfinished. Why it was left unfinished is at the root of what Aquinas was all about concerning philosophy and metaphysics - it is a process not a conclusion. Gilson's book describes what a conclusion is, as sometimes philosophers have rejected the idea that they have reached a conclusion, when in fact they have. Gilson effectively defines what a conclusion looks like.
Both are highly recommended books for Teachers, Historians, and Philosophers.
This book is primarily concerned with St. Thomas' epistemological assumptions (which were taken for granted, hence the "silence"), what knowledge meant for the saint, and how and to what extent it can be achieved. Pieper tackles Thomas' seemingly paradoxical stance on essences, and whether or not they can be known, for Thomas maintains both that we cannot know God in His essence and that God's essence is His existence.
Pieper shows St. Thomas' beautiful conviction that "it is part of the very nature of things that their knowability cannot be wholy exhausted by any finite intellect, because these things are creatures, which means that the very element which makes them capable of being known must necessarily be at the same time the reason why things are unfathomable" (p.60).
All in all, this book is a fine look at Thomas' profound epistemology, so rarely discussed in philosophical courses today. If you have an interest in the philosophy of St. Thomas, don't pass this one up!
For me, this book ended a long struggle to discover what St. Thomas Aquinas really taught about our knowledge of things. Pieper succeeds in reconciling Thomas's frequent statements that we cannot know the essence of any created thing with his repeated claims elsewhere that our minds are receptive of the forms (i.e., essences) of things.
While my attitude toward Pieper's understanding of St. Thomas's thought is not uncritical, I must concede that he is one of the best and most original (the two are not the same) of twentieth century Thomist philosophers. Unfortunately, he is sometimes (unjustly) put down by scholars as a mere popularizer. Let them read this book and be disabused; Pieper has much to teach them.
My ratings of other books by Josef Pieper: Guide to Thomas Aquinas ****; Leisure the Basis of Culture *****; Scholasticism *****
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This book isn't just for Catholics. It applies to all faiths and even has a chapter on interfaith marriages and the discourse that need to take place to help buffer some of the obstacles to come.
This book reads very quickly and is filled with insight. It is a must for any couple to be married, especially if you do not plan on any other marriage preparation.
I especially recommend this book to adoptees who may be in the midst of a reunion, or planning a reunion, with their families. I have been reunited a little over a year now with my mom and the rest of my natural family and I still have trouble sometimes understanding the circumstances surrounding my mom's surrender of the right to raise me. However, there was much societal pressure in the 50s and 60s for young mothers to give their children to the infertile to raise; that pressure still exists in many adoption arenas today. Sandy Musser not only explains the social conditions that led to the surrender of her first daughter but also the love that she continues to feel for her oldest child. Although she is truly the mother of her daughter, she sometimes underestimates herself as a mother. I imagine that the adoption industry rhetoric, of telling her that she's less than a mother for not raising her first child, has taken a toll on her. Through telling her story, however, she has educated many mothers and allowed them to mourn the loss of raising their children.
I was also deeply moved by the other mothers featured in the book; they described surrendering the rights to raise their children, often after a desperate attempt to keep their babies. I only pray that many young mothers and people who plan to adopt will read this book and realize how much love natural mothers have for their children, whether or not they raise them. Unfortunately, Musser's daughter, although an adult when her mother found her, still seemed to be steeped in adoptee guilt and acted more like a child than an adult concerning their relationship.
We adoptees have so many issues to deal with concerning our adoptions, but through reading Sandy Musser's book, we can begin to heal from the wounds of being separated from our mothers and our families.