No comments about The Book of Margery Kempe: Abridged Translation; Introduction, Notes and Interpretive Essay (The Library of Medieval Women Series).

2 comments about Two Sisters in the Spirit: Therese of Lisieux and Elizabeth of the Trinity.

1. This is one of the best books I have read on a saint, and in this case Von Balthasar writes about two saints, not just one. His chapter on Therese's "Little Way" is outstanding (and can be found online...that's how I discovered this wonderful book). I especially enjoyed the chapter entitled "Shadows", in which the author squarely addresses the issue of weaknesses often retained by true saints. This book is not for those who wish to hold on to a plaster image of sanctity, in which holiness is removed from humanity and vulnerability. Highly recommended for everyone else!



2. These combined works of von Balthasar on two Carmelite nuns, St. Therese of Lisieux and Bl. Elizabeth of the Trinity, offers exceptional insights to their particular spiritualities and their role in the Church. The part focusing on Therese is perhaps best read with an already established knowlege of the saint. Be prepared to totally change the way you think of the "Little Flower"! This is probably not a good book for those just becoming familiar with Therese, but for those who have read nearly all she has written (Story of a Soul, Letters, Poems, etc.) von Balthasar's thoughts will be a fascinating read. This book sheds some very interesting light on other works of Therese when you go back to read them a second time! This is the best book I've read on Therese. The section on Bl. Elizabeth is considerably shorter, but the book is worth buying for it alone. Her simple "way," the praise of the glory of God's grace, is eloquently illuminated by von Balthasar. In a word, beautiful... I highly recommend this book for all lovers of Carmel, and for anyone who has stumbled upon the greatness of these two women.

4 comments about Good News to the Poor.

1. This is another book I had to purchase for a class regarding living with the poor. Found it to be very good and knowledgeable.



2. 
   This book is an excellet review of John Wesley's social and ethical views and actions. The author suggests that Wesley, in many ways, saw injustice as an evil to be combatted by Christians (anticipating more recent Liberation Theology and praxis). Jenning's study should be recommended for any one concerned with social and economic issues of today; he is not just discussing 18th century history.



3. Theodore Jennings's book "Good News to the Poor" is disappointing at best. Jennings has little or no grasp of the historical person of John Wesley or his context and in an attempt to make Wesley fit within a Liberation theology framework creates a "Wesley" that is not historically accurate. Wesley's Anglican heritage is but a footnote to Jennings's analysis because it does not fit the Liberation model. His use of quotations often takes those quotations so far from their historical context that they loose their meaning.
   
   Jennings attempts to use Wesley's teachings about poverty and the poor to insist that Wesley had a "preferential view of the poor" that became the defining quality of his theology and practice. Such a claim cannot stand up to historical criticism. The cursory reader of Wesley will see that love understood through the biblical witness is Wesley's driving concern. For Wesley, love of God entails love of neighbor, who include the poor. Jennings's attempt to rewrite Wesley within his own Liberationist and even Liberal Protestant model simply doesn't work.
   
   If one wants to look at John Wesley's view of the poor I would recommend Richard Heitzenrater's "The Poor and the People Called Methodists" or Douglas Meeks work on the topic. Jennings provides an evangelical economics but not one that we can honestly ascribe to John Wesley.



4. Theodore W. Jennings, Jr. has written a superb reflection on a critical -- and often overlooked -- aspect of John Wesley's driving purpose. The pursuit of living the Holy Life was central to everything that John Wesley sought after. Taking his cue directly from Scripture, Wesley held out the interests of the poor as the measure by which Christian living was to be judged. Jennings challenges us to discover what Wesley held so dear, as he pursued his mission of "spreading Scriptural holiness throughout the land."

   Wesley came to the end of his earthly life convinced that he had failed in his purpose -- to make true disciples for Christ. Why did he think this?

   Jennings uses Wesley's own writings and comments to show how the poor were central to Wesley's understanding of Scriptural holiness. He shows how by that standard the Wesleyan movements during Wesley's lifetime -- and certainly since! -- have failed to be true to Wesley's vision and method. Indeed, when one comes face-to-face with Wesley's ideas in these pages, one cannot help but note that the actions and inactions of Wesley's followers, then and now, are often more of outright betrayal than fidelity to the purpose.

   Jennings presents for us a prophetic call to rediscover Wesley. Not the John Wesley of lore -- but the Wesley of relentless and driving compassion for and with the poor. Like all good prophesy, this book both calls us to face our failings, and challenges us to begin anew!

5 comments about The Life and Times of Cotton Mather.

1. I can't imagine too many Christians wading through a 400+ page biography about a man that most of them have never heard about, but they should. If nothing else, they would gain tremendous insight about life in early America, especially the Boston society. Along the way they would learn much about one of the most interesting and prominent characters of the colonial times.
   
   Mather came from incredible stock; the uniting of the most honored families in early New England, the Cottons and the Mathers - both grandfathers being famous Puritan preachers in early colonial history. Cotton, obviously named after both grandfathers may seem like a strange name until you know that his own father, also a well-known minister was named Increase (Cotton named one of his sons Increase, and later had a grandson by the same name; how did such a name fall out of favor?). Cotton lived from 1663 to 1728 and few have crammed so much into a lifetime. He preached hour-and-a-half long sermons (and on at least one occasion his pastoral prayer lasted two hours) at Boston's largest church, North Church. He studied medicine and science, fulfilled the full complement of the pastorate, often dabbled in politics, wrote almost 400 books and numerous articles and pamphlets. All of this while battling various illnesses, a stuttering problem, burying 13 of his 15 children and marrying three times.
   
   With all of this production nevertheless Mather is best known for his role in the Salem witch trials and executions, a role that has been somewhat exaggerated. The bigger picture of his life would reveal that in addition to his ecclesiastical achievements he also wrote the definitive history of colonial living in America, was the first to use inoculations (smallpox) and may have actually been the first to discover the germ theory of disease.
   
   Still, Cotton Mather was an odd man for a Puritan pastor. He communed with angels, received "Particular Faiths" (words of knowledge), often doubted his own salvation and flirted for a time with Arianism. In addition, he battled for many years with debt, and more seriously with his last wife, who left him for a time. What a life!
   
   The Life and Times of Cotton Mather is an interesting read. I am glad I took the time.



2. Religion, next to poor economic conditions, was primarily responsible for the foundation of the colonies. It too was the backbone for its evolvement. And one of the chief leaders in that unfolding was the noted Congregational minister Cotton Mather, who, as author, theologian, science-minded neophyte and sometimes political insider, helped to lead the way before the likes of Washington, Franklin, Paine and Jefferson came into the underdeveloped social, religious and political scene. Though often cited as the one who added fuel to the fire in the Salem witch trials by giving a sense of legitmacy to the ideas and beliefs of spectral evidence, he was also openly criticized by his harshest critic and dogged nemesis Robert Calef, who mocked him for his blatant inaction and for his uttering of dated apocalyptic pronouncements when primitive superstition took a firm hold of the Salem villagers: "Robert Calef, Mather's angriest and most dogged critic, charged that by being "the most active and forward of any minister in the country" in the Goodwin case, and by printing his account of it, Mather "conduced much to the kindling of those flames" at Salem that "threatened the destruction of this country." P.87. There were those who saw the trials for what they were-a farce. And Mather-as a "learned" man-was not in the league of those who possessed clear comprehension. Hence, his name, over time, became stigmatized with that dark period of early colonial history.
   
   As people are sometimes granted a second chance, Cotton Mather, after the tragic witch fiasco, took the opportunity to do only good-even in exchange for the bad-which he received from his enemies, a Biblical offering of the "other" cheek. The latter was the way of German Pietism, an approach that appealed to Mather, for it had: "...its emphasis on pastoral work and involvement in community life, its far-flung missionary work, perhaps especially its ecumenical attempt to reduce dogma to essentials." P. 231. But more than that, Cotton Mather seemed to try to go beyond himself, to try to outdue past accomplishments, because there was always this psychological manifestation of the stammerer he used to be, coupled with the stress of his prominent family lineage. It seemed to be pressure coupled atop pressure, forceful and expected success at all costs. In trying to be God's warrior and live up to perfection, he paid many costs: bankruptcy, the death of 13 of his 15 children, intellectual belittlement, to scores of other misfortunes. Yet, through his voluminous religious, economic, social, science, political and medical writings, he refined the colonies to a crest that it had never been at before. He, by his sermons, writings, insight, gave the colonies a caliber of legitmacy that it sorely needed in the eyes of the mother country, England. In a way, he gave the colonies respect by immersing himself in the lives of those who sought his council: academics, doctors, politicians to a bevy of others. He, in effect, taught himself and become knowledgeable-sometimes even an expert-in the career fields of the very individuals who sought him out. And thus, he was past being well-rounded and effective. But that also brought about jealousy and contempt. But prayer, introspection and conformity to theology (though it was a heavy struggle) gave him the necessary framework to do what he had to do. And upon his death, the respect that he so yearned for while alive, was heaped upon him in abundance.
   
   Kenneth Silverman's The Life and Times of Cotton Mather is quite simply a stunning work of early colonial history and biography; he delves deeply into age-old diaries, hymnals, political documentation, to a whole pool of sources, and he makes them come to vivid life by his crisp and tight writing style. He brings a bygone era and all its conceivable joys, sufferings and anger to the forefront, illustrating with scholarly and literary certitude that the problems of our times have not differed in any extremity to previous generations. The evolution just becomes more pronounced. In the Life and Times of Cotton Mather, readers will be exposed to wharves, perriwigs, flickering candles and towering Congregational steeples that loom over a fledging city trying to form its own identity, history and truth. The book is a resounding achievement.



3. This is one of the best historical biographies I have ever read. If sterotypes and simple categorizations are the junk food of the mind, here is well-prepared dish to feast on. The author's wealth of research and evident grasp of the period and the person permeate the pages. Here is a wonderful opportunity to visit a transitional time between the middle ages and the modern scientific age and to get to know an influential, enigmatic and represtative player of the period. Whether you are drawn toward biographies in general or history in particular, this masterful book will make a forceful impact on your view of the Puritans.



4. If I had to describe this book in one word it would be: Excellent. I thought I knew a great deal about Cotton Mather, but after reading this book I realized I really didn't. I always believed Cotton was much more involved in the Salem witch trials than he actually was. I also didn't know someone tried to kill Cotton because of his support of small pox inoculation. And I didn't realize how involved he was not only in religion, but also in science and politics. After reading this book I find I think I know more about Cotton Mather than I know about my own neighbors today. This is a very detailed book.
   In this book we see both the great talents of Cotton Mather and his faults. Not only are we given information on what he did, but also we find out why he did it. His life is covered from birth to death. We find out how his father and even his grandfather influenced his life. We find out how his quest for fame and struggles with that quest affected his life. We see the struggles he had with three wives and a multitude of children.
   Not only do we learn about Cotton Mather, we learn about what was going on around him, and so we are shown a slice of how society operated at that time.
   There is a tremendous amount of information in this book. In fact, in my opinion, there was too much information. For example, in the early part of the book, we learn about Cotton's stuttering problem--which is good, because we learn how this affects Cotton's life at that time, but this goes on and on and on for many pages. I didn't need to know that much. But, on the other hand, none of this information is useless, and for anyone wanting a greater understanding of Cotton Mather, it is probably welcome. This is true throughout the book. The writing is engaging and easy to read, but to me the book at times becomes somewhat tedious. Not because it ever gets boring, but simply because I wasn't looking for such a detailed study of Cotton Mather's life. In fact, I found myself at times skimming through paragraphs to get to something new. Again, this is not a statement about the book as much as a statement that maybe for some people-like me--there is just too much detail for what we wanted to read.
   But even then, this book is one of the best biographies of any I have ever read from this time period. As a comparison, I will relate this to a very popular book from a few years ago-John Adams by David McCullough (yes, I know this is later time period). In the Adams book, we are given only a slice of history of Adams life, starting from early on in the American Revolution forward. In the Mather book, we learn nearly everything from his birth to his death. The Adams book is distorted in that the writer tries to make a hero of Adams, never pointing out his weaknesses, but only stressing his strengths. In Cotton Mather we are given everything-both strengths and weaknesses. In Adams we are given just a string of events in the life of Adams. In Mather we are given not only the events, but are given information to understand just why Cotton Mather reacted to them and influenced them as he did. I know I am in a minority, but I thought "John Adams" by McCullough was not a great biography. Cotton Mather is-even though I also thought it was too detailed for my tastes. In fact, I think if this book were edited to half its length, I believe it would find a much larger audience. But then, it would offer only half the information. A definite dilemma for any author.
   In the end, however, this is a tremendous book offering a great deal of information. It is well written and easy to read. I have read other accounts of Cotton Mather's life, but this one has to be the best, offering the most, I have ever read. As a book in general I would rate it only a three, just because, as I said before, sometimes I found it tedious because of the tremendous amount of information.
   The book is well-written but not the best written book I have ever read. It is engaging, but sometimes tedious (if that makes sense). It is a good book to read, but it isn't one of my favorite books of all time by a long shot, so rating this book is a bit of a struggle. So to make things easy, I have decided to simply judge the book by its cover, and its cover says, "The Life and Times of Cotton Mather." Judging the book on how the author justified the title, I couldn't not give it a 5 star rating...well, okay a 4. I'll save the 5 star ratings for books I just can't put down.
   In any case, if your desire is to learn about the life and times of Cotton Mather, I know of no better book than this one.



5. The Last Puritan
   By Peter Clifford, Esq.

   "The New England conscience...does not stop you from doing what you shouldn't - it just stops you from enjoying it." Cleveland Amory

   There are few things as perplexing as the study of the "New England conscience." Our thinking is, or should be, rooted in this ethical tradition.

   Are we, like Thoreau and Emerson, at the forefront of philosophical thinking? Or are we dullards, living in a philosophical backwater? Have our values changed over the centuries, or have they been constant?

   New Englanders typically flatter themselves by taking credit for the American Revolution, the Romantic and Transcendental movements, the abolition of slavery, philosophical pragmatism, even the creation of sliced bread. Those from other parts of the country see us as obnoxious, cranky, hypocritical, and cheap.

   The truth lies somewhere in between. There are two dominant themes that emerge from a study of New England thinking: The rejection of Puritanism, and a resulting spirit of inventiveness.

   New England inventiveness is personified by one of my personal heroes. Chester Greenwood, the legendary inventor of the earmuff, was an Oxford County native, His brilliance saved literally millions of cold and raw ears from frostbite. However, his story must wait for another day.

   Today, we look at Puritanism, specifically the "Last Puritan," Cotton Mather. In The Life and Times of Cotton Mather, Kenneth Silverman examines Mather's complex life, and the resulting history of New England. This important book compares the history of early New England with the subsequent history of revolutionary New England. The comparison shows how we transformed from a land of faith and tyranny into a land of reason, commerce and science.

   During the first hundred years, New Englanders rejected the idea of political freedom, and the idea of commercial society. Puritans saw human nature as, (not to mince words), evil. To paraphrase, life stunk. For all but a tiny minority of saints, after this lousy life, we die. Although it is difficult to understand how this appealing philosophy died out, we must try.

   Like other philosophical pessimists, such as Hobbes, Machiavelli, and Freud, Puritans believed human nature was unchangeable. Puritans tried to eliminate natural desires for power and aggression. They suppressed all efforts at rebellion. The Puritans' solution was strict conformity, based on rigid moral codes. These codes were enforced by an all-powerful theocratic ministry.

   New Englanders, like sassy children, have never liked theocratic ministries. They didn't like them in 1650, and they don't like them now. We like to argue, backstab, and criticize.

   Eventually, Puritanism was overthrown in New England. Since this overthrow, we have never gone back. We have held firm to democracy, and the spirit of the Declaration of Independence.

   Why did we reject Puritanism, and its leader, Cotton Mather? Have we retained any of our Puritan heritage? Why have we held true to our resulting democratic roots?

   Three words: Salem Witch Trials.

   In 1692, Mather, Boston's leading Puritan Minister, wrote an article to warn the faithful. The pamphlet was called Memorable Providences. It described the story of several Boston adolescents who experienced "strange fits."

   Mather came to believe that Goody Glover, an "ignorant and scandalous old woman," somehow caused the fits. His reasoning seemed natural enough: whenever the kids were near Goody, they started acting up. Goody liked to curse. She also liked to play with dolls - voodoo dolls, with pins in them. Based on this overwhelming evidence, and a series of lengthy interviews with the victims, Mather ultimately concluded that Goody was a witch.

   After Mather's article began to circulate in New England, preachers started warning the faithful about witches. Other young girls, and a few boys, began to experience similar fits. These fits usually occurred when the youngsters were near powerless women. Eventually, a group of girls in Salem accused three women of being witches: a slave, an old woman, and a beggar, Sarah Good. They were quickly tried.

   The judges at the witch trials, took their lead from Mather,. Based on his analysis, they allowed proof of witchcraft through the use of "spectral evidence." Spectral evidence consisted of the accuser's testimony that he or she saw ghostlike images of the accused haunting the accuser. (You'll be happy to note that since the Daubert and Kumho rulings. spectral evidence is no longer allowed in Maine courtrooms.)

   Tragically, several hundred people were either accused or jailed as witches. On one day alone, eight of nine accused witches were hanged. Over the course of that terrible year, 19 men and women were executed.

   Silverman has a powerful explanation for both the fits and the hysteria of the witch trials:

   "When read in the context of a society that demanded utter submission from the young, Cotton Mather's account of the Goodwin children becomes a tale of sassy adolescents who loathed washing their hands, going to bed or doing their chores. ... "

   (Ironically, the author's children do not like washing their hands, going to bed, or doing their chores).

   Puritan religious life angered these children. Rebellion was, however, not permitted.

   Reforms enacted after the trials took away much of the power of the ministry. This rebellious generation of New Englanders, led by Franklin, John Adams, Sam Adams, and John Hancock, eventually became the revolutionary generation. Based on the recent events in New England, they insisted on separation of church and state, a free press, freedom from arbitrary arrest, and freedom of expression. Freed from theocracy, and conformity, the founding fathers believed that human society would steadily improve, so long as it was free and well educated. Ironically, these same Founding Fathers accepted the moral teachings of Mather, so long as they could do so voluntarily, on their own terms.
   If there is a historical positive resulting from our Puritan heritage, it is that religious and intellectual freedom became essential. The liberties of America were enacted in response to the religious horrors of Europe and America in the seventeenth century.

   Those horrors still exist. Repression will not work. It never has.

1 comments about Ven Se Mi Luz: Las Cartas Privadas de la "Santa de Calcuta" (Testimonio).

1. Este libro recoge cartas de la Madre Teresa que son una ventana a su vida interior. Es fascinante su peregrinación en la fe a través de la oscuridad de la noche y cómo llegó ver la luz. Jesús se le mostró en los pobres, desamparados y ella respondió al llamado evangelico de dar de comer al hambriento, de beber al sediento, de vestir al desnudo... La Madre Teresa encarnó el evangelio y su vida fue toda servicio a pesar de estar atravesando por su oscuridad interior. Que sea su ejemplo uno digno de admirar y que nos anime a seguir peregrinando en este mundo.

3 comments about Susanna Wesley.

1. I bought this book thinking I would be able to learn from Susanna Wesley. A huge portion of this book is dedicated to her husband and his debts. I found that discouraging and frankly, maybe the book should have been titled after his name, not Susanna's. I wish I hadn't purchased this one.



2. I have heard Susanna mentioned many times as a model for rearing godly sons. I bought this book expecting to learn her principles and methods. Instead I felt the book was basically a criticism of her husband. I was not pleased and will not reccommend this book.



3. Mr. Dallimore presents Susanna as a real person. Her faults and her struggles come alive, and yet she is an inspiration. She was obviously highly educated for her time. The book educates us about history and society in her era, as well as religion. But there are no flat characters. Very informative. Nice and short, also.

5 comments about Dorothy Day: A Radical Devotion (Radcliffe Biography Series).

1. This is a good book, but it's in an interview format, with extensive quotes from Day. That's great, but I was hoping for more of a critical and intellectual analysis of her body of work, and of the development of her thought.



2. Robert Coles tells Dorothy Day's tales in such a way that readers get a balance between autobiographical reflection and biographical bias. Coles' biography of his friend includes many long quotes from Day herself, adding a sense of truth. Through these quotes, Day reflects on various aspects of her long career in writing, her conversion to Catholicism, and her continued activism. Readers get an idea of what Day wanted other people to know about her life. Her words seem truthful and extremely reflective - it seems she has nothing to hide about her very interesting life journey. As far as the self-reflecting aspect of the biography, it is definitely a book to take a look at if you want a candid view of Dorothy Day.
   
   However insightful Day's reflections were, Coles' interjections in her quotes and his descriptions of certain events were sometimes too biased. He essentially praised Day throughout the book (rightly so, if you were giving a speech honoring her), instead of giving readers a more clear-cut look at her life. I am not trying to say that the praise is not well deserved or well written, but for a biography I would have liked a bit more of factual information inserted among Day's quotes. I suppose this style of writing is to be expected, because he saw Day as



3. "Dorothy Day: A Radical Devotion" was a good book because it showed Dorothy's imperfections and her good points. Some authors only tell about the good points of people's lives, but this book shows that Dorothy Day wasn't perfect. She made mistakes in her life. I learned a lot of interesting facts that I never knew about Dorothy Day. This book shows how Dorothy was devoted to helping the homeless. She established thirty three homeless houses across the whole country. She was brave when she left her husband to convert to Catholicism. Her husband didn't approve of God. Her daughter was baptized. My favorite part of the whole book is when the homeless man comes into the hospitality house and he has a gun with him. He threatens to shoot the gun. Instead of calling the cops, Dorothy goes over to the man and introduces herself. This shows how brave and courageous Dorothy is. The man then talks to her. All he wanted was for someone to appreciate him and someone to talk to him. He visited her often. Dorothy was there for him. This book gave me hope because it shows that an immoral person such as Dorothy Day turned into a woman who had great morals. She went from having an abortion to establishing hospitality houses. If a person knows someone who has no morals, they shouldn't give up on them because if they have enough faith in God, they can turn themselves around like Dorothy Day turned herself around. Having faith in God can help a person through anything. We all make mistakes in our lives and do things we shouldn't but we have to learn by these mistakes and try to better ourselves. Also, like Dorothy we have to do what makes us happy and not listen to other people. She lost her husband and gave up a lot of material things, but this is what made her happy and she helped a lot of people.



4. Biographers frequently become lost in minutiae.

   Dorothy Day poses a particular challenge to the discriminating writer, because of the sheer volume of material about her life, including an autobiography, an autobiographical novel, a huge mass of journalism, biographies, and the writings of a number of her contemporaries. Given such a prolific writer, the reader might expect with dread to encounter 900 pages of occupations of great-grandparents, musings in correspondence, and constant press quotes--the fodder of the "I've got a book deal and I'm gonna put out a tome" kind of bio writing that we see all too often.

   Coles' book is a breath of fresh air. In a hundred and a half pages he gives us an overview of her life and ideas, framed by excerpts from his own interviews with Ms. Day in her later years. Coles' editorial voice is always present, but generally open-minded. This is not a literary biography, evaluating the merit of Ms. Day's writings, nor a social biography, intending to give us all the inner workings of the Catholic worker movement. Instead, this is a meditation on the inspirations and contradictions inherent in this very rich life, told as often as possible from Mr. Coles' impression of Ms. Day's own take on her life-as-lived.

   I read this in an evening and a day, and found it inspiring, satisfying, and altogether well written. Sometimes I wished Mr. Coles had put a little less of his first person impressions into his reportage of interviews with Ms. Day,but other times I wanted more of Mr. Coles' touchstone analysis of what Ms. Day was saying.

   A reasonable critique of this book is that one could read it and still fall well short of understanding Ms. Day's thoughts or the details of her life. The somewhat sunny tone may be perceived as uncritical. For me, though, this was a great bio--get in, get the job done, get out, leave an image as clear as a descriptive poem. This is a good read--I highly recommend.




5. Robert Coles' friendship with Dorothy Day began in 1952 and continued through almost three decades until her death in 1980. Coles kept notes on his many converstations with Day, and in this book shares with his readers his intimate knowledge of this extraordinary woman. He quotes extensively from these converstations in which Day spoke simply and openly about all sorts of issues, and Coles says that he writes "in the hope of giving readers the benefit of her distinct, compelling point of view." In keeping with this, the organization of his book is topical rather than chronological, although the first chapter does provide a brief overview of the events of Dorothy Day's life.

   The remaining chapters center about the issues that were important to Dorothy Day: her conversion to Catholicism, her relationship to the Church, politics, her daily life in Catholic Worker houses, and more.

   What is special about Coles' work is that the reader comes to experience Day, as she revealed herself to her friend. We encounter her in all her complexity and even contradictions, and above all, in her stunning fidelity to her ideals and beliefs.

5 comments about Lenten Lands: My Childhood with Joy Davidman and C.S. Lewis.

1. This book adds to any C.S. Lewis collection. Anyone trying to undertsand better Lewis' life and works will gain some value from this book, but in addition, the book adds value to understanding Joy Davidman, herself a remarkable person and Doug himself. One reviewer is somemwhat upset about the book because the author writes mostly about himself, yes, it is subtitled "My Childhood...".
   
   Doug Gresham is remarkably candid about himself (he directs most criticism at himself, well and the Millers). He is also very forgiving towards his father, which I found instructive for all of us. His insights into Lewis' chairity (both in time and money) and Christian heart are an addition to what a Lewis admirer might already know, but it helps add to the Lewis icon. I do wish he had a wrote more on his brother, but it may be he is keeping in with his brother's wishes (it is well known that David has avoided the Lewis/Davidman limelight).
   
   This is a good book, at a great price, and it is a quick, nicely paced read.



2. Gresham's Lenten Lands provides a private picture into live with C. S. Lewis.
   I envy Douglas for having the privilege of living with Lewis as together they traveled the "Lenten Lands!"
   I'm impressed with the amount of time that passed before Douglas finally internalized the both the Truth and the truths taught and role modeled by his step-father.
   But isn't that true of so many of us today, searching for Truth, but always testing that it's real!



3. If, as one reviewer states, you are an ardent fan of C.S. Lewis, you will want to read this book. The opposite is true, too. If you are not particularly interested in C. S. Lewis, this is a forgettable book, not very interesting. I am not particularly interested in C.S. Lewis, I'm not going to see "Narnia," I never read the Narnia books as a kid. I wanted to read this because I saw "Shadowlands" and wanted to know what happened to the little boy after his mother died.
   
   What stands out the most is Gresham's writing style: rather like that of the people who send anecdotes to Reader's Digest. It's clear enough, rather rambling, rather predictable imagery, lots of repetition. Not very interesting. I didn't even finish reading it.
   
   So, my recommendation, if you're not a fan of C. S. Lewis, is to skip this book, and watch "Shadlowlands" when it comes on television again - it is beautiful and stands on its own.



4. This is one of those books I think any authentic admirer of C.S.Lewis should read because Douglas H. Gresham writes so empathetically as well as objectively of his Mother Joy and his step father 'Jack' Lewis. Seeing these two people thru his eyes from childhood to young adulthood is fascinating. Be it the feel of his Mothers embrace that made him feel safe, to how mature his view was of his father who had problems with alcohol. Where some people would have been harsh or mean in how they saw such a parent Douglas was able to see beyond the issue of alcohol to something deeper.
   
   Reading of his first impressions of C. S. Lewis and his brother Warnie again shows reality vs visions one has in their heads of things and people not yet seen. From the cigarette stained teeth to the evening visits to the local pub, Douglas bring a sense of humanness to the great author. And his descriptions of the places he/they lived are so real one feels as if they are a fly on the wall.
   
   The thing that makes me appreciate Douglas so much is how the lessons he saw and was taught have taken root in his life . He now lives in Ireland and is active in walk the community helping women with unwanted pregnancies.
   
   So the nasty comment by reviewer Kona (Emerald City) 'The problem with this book is that Douglas Gresham did nothing in his own life to warrant an autobiography' makes me wonder just how much of the book did they actually read, since having taken the priceless lessons that the great C.S.Lewis wrote and taught and putting them to day to day use, makes Douglas well worthy of being an author. The title is after all 'Lenten Lands: My Childhood with Joy Davidman and C.S. Lewis'.



5. In the preface Greshman makes it clear that the book is his story about his life. No doubt the publisher thought it necessary to throw "My Childhood with Joy Davidman and C.S. Lewis" on the cover because this is the reason why we care about Douglas Greshman.
   
   Most of the book is about his early life and there is much on his mother Joy and Lewis. I found the parts that had nothing to do with Joy and Lewis to be enjoyable too. Gresham is a very good writer and you get a feel for what it was like to grow up in England in the 1950's.
   
   Only the last few chapters deal with his life after the death of Lewis. But in some ways, this is an important part of the Lewis story. Why you ask? Because we see how little Gresham, Lewis' stepson, benefited from being his stepson. Greshman was dirt poor and barely getting by. What happened to Lewis' money? Why were Lewis' two stepsons not in his will?
   
   Whatever one thinks about the book overall, it is an essential piece of C.S. Lewis history. Greshman saw Lewis up close and personal. He gives insights that few others can. Even if he did not live with Lewis all the time (he was at boarding school), he still lived with Lewis some of the time, and this is more than most. His memories are invaluable.

5 comments about Simple Gifts: Lessons in Living from a Shaker Village.

1. This book is NOT just for those with an interest in the Shakers. I picked it from the library shelf at random while looking for something else, and I am so glad I did. Those who enjoy learning from their elders, those who are trying to make sense of religion, and those who love a good memoir may want to give this book a try. I loved the author's positive outlook. She treats her subject with great sensitivity, warmth, and attention to detail.



2. I was looking through the library for a book on the Shaker way, specifically, what it might be like to be a Shaker, what goes on in their minds, and why they live(d) the way they did. This book is a truly engaging read from cover to cover -- the warm, conversational tone of the narrative kept me reading, and the insights into the Shaker world are priceless. Rather than taking a dry, anthropological view of the vanishing sect, or waxing new age, the author simply tells her own story beautifully, evoking the feeling of what it would be like to visit that time and place. I know very little about Shaker ways, which is why I picked up this book, and I'm very glad I did. From the humorous visits with the neighboring miniature makers to the serene white-washed (and even pink!) walls of the buildings to the gentle smiles of the Sisters, this memoir was charming and a great read. I couldn't put it down.



3. I grew up close to the only surviving Shaker village in the world and my interest in this interesting people is alive and well. I enjoyed this book for the glimpse of people who remain alive within the pages of books written by those who lived and worked among them. I would agree, this book is meant for those with an interest in the people and their everyday lives. It is a great way to prelude a visit to the Canterbury Village where everything is made real.



4. Well, there isn't much to say about this book other than it was a cozy, meandering read that doesn't take a lot of energy or concentration to read. Nothing happens in this book, either. However, I learned something about the Shaker way that I hadn't known before. It was entertaining in that respect, but nothing more. Would probably only appeal to those interested in Shakers.



5. June Sprigg is a perceptive, compassionate, and poetic observer of Shaker life as she shared it in the early 1970's. Her representation is sympathetic but doesn't "whitewash" the human frailties of the people she encountered. Her descriptions of the beauty of the natural surroundings in which she lived and worked are superb, delicate, and rich. The work is further enhanced by her sweetly simple pencil sketches of the village and the Shakers she grew to love. Perfect reading for summer--or any other time.

4 comments about Aimee Semple McPherson: Everybody's Sister (Library of Religious Biography Series).

1. I picked this book up off the bargin table at my local bookstore and found it a good read. It made me want to read other books in the series.
   
   Blumhofer presents a balanced view of Mcpherson neither focusing on the more sensational aspects of her life story nor selectively ignoring difficulties. This is not the typical protestant hagiography, but its presentation is generally positive. Blumhofer does a good job of sketching Aimee's influences and development, her remarkable and gregarious personality and ability as a visionary and organizer of a movement. She also presents the scandals, (marriages, handling of funds, the "kidnapping," infighting at Temple Angelus, lawsuits, etc.) in a fair way. I do not think you could come away from reading this book and think Aimee Semple Mcpherson did not have her share of faults, and issues. But you couldn't demonize her either.
   
   The biggest criticism I have of this book is a certain sloppiness in the editing. Dates contradict, grammar is strained in places. It is a shame that there was no revision with the reprinting of the book.



2. This was a very fair biography of Aimee Semple McPherson. She told the story without being judgmental or accusatory. I liked that. It's as good as Epstein's book (which I want to read again), and is better in fact that she includes an index, where Epstein's does not, and books that don't have indexes are very difficult to reference at a later date. I liked this book very much.



3. She seems to have been heavily influenced by both azuza street crowd i.e. much of today's pentecostalism/charasmatics i.e. the toronto/brownsville blessing (a history which is fraught with charlatans and very biblically problemic) and hollywood.
   
   In studying many of her sermons what is readily apparent is the lack of any solid biblical understanding or doctrine. It was just get saved and jesus loves you. A cozy accomodation to the masses who can pretty much define that jesus they want to believe in and then follow.



4. Aimee Semple McPherson was a Pentecostal evangelist who achieved celebrity status in the 1920's. "Sister"(as she was affectionately called) also pastored Angelus Temple in Los Angeles and founded the Foursquare denomination. To begin to understand the complex McPherson one should read this definitive biography by Edith Blumhofer. Aimee, a Canadian farm girl was heavily influenced by her mother's Salvation Army activism, and to a lesser extent, her father's traditional Methodism. For example, McPherson's putting ministry ahead of family is parallel to her mother's doing the same and the Salvation Army marriage vow to not let marriage interfere with ministry. The Army background definitely influence her use of theatrics and pageantry in her ministry. Robert Semple, an evangelist, and her first husband, introduces Aimee to Pentecostalism. "Sister"'s Pentecostalism was not definitive enough for classical Pentecostalists(Some Assemblies of God ministers saying she did not insist on tongues always being the evidence of the "Baptism of the Spirit"; a view which seems to shift in agreement with classical Pentecostalists later in her ministry?). She referred to her message as "Bible Christianity" rather than Pentecostalism. One is struck by the acceptance of her by much of Protestantism, the transdenominational clergy cooperation, and her good sense of using much of Protestant hymnody to unify the different traditions attending her meetings. She seems more of a forerunner of the "Charismatic Movement"(pentecostal renewal within Protestant denominations) than a classical Pentecostalist. The most intriquing aspect of the book for me as an evangelical, is Aimee's methodology in presenting the gospel. Rather than "preaching the law" so as to convict of sin, Sister instead provides a potrait of the Beautiful Saviour, Jesus, "the same yesterday, today and forever". Perhaps McPherson finds that the prescence of God will so show the Saviour in his holiness and glory that the same goal is achieved more efficiently? Blumhofer shows Sister Aimee, as she was, warts and all. One flaming anti-Pentecostalist summarizes McPherson as "married three times, died of an overdose". To get the full story, read this book. Fundamentalists and Evangelicals tend to look over obvious faults of their heroes: Luther was foul-mouthed and anti-Semitic, William Carey and John Wesley were far from role-model husbands. Sister, like all of us is a mixture of mud and marble. For God has no perfect people to work with. Her willingnes to go into the dance hall, boxing ring or red-light district to love the unlovely reminds one of Wesley and Whitefield. Historians, Evangelicals and Pentecostals will enjoy this well-researched, sympathetic potrait of "Everybody's Sister."