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Reading for the Love of God: How to Read As a Spiritual Practice
Tekijä: Jessica Hooten Wilson
Ei tämänhetkisiä Keskustelu-viestiketjuja tästä kirjasta.
Wilson did a nice job of explaining the need for reading, specifically intentional reading, and why it's important to read the 'right' things. I enjoyed her recommendations on what constitutes the 'right' things - agreed with some and disagreed with others. But I particularly enjoyed her asides on how to read like other writers. Her pieces on Douglass (didn't know where he got his last name til now) and Sayers.
In any event, I'd recommend this book to any interested in the act of reading and/or anyone interested in reading the Bible as a work of literature. But be prepared, you'll come away with a long reading list based on Wilson's recommendations and commentary.
As Christians we are meant to love beautiful things. Pg 55
Read the work and consider it on its own merits. Pg 57
Our eyes are not enough by which to see. Pg 62
Näyttää 1-5 (yhteensä 7) (seuraava | näytä kaikki)
An award-winning author shows us how to read as a spiritual practice in a way that encourages humility, increases our charity toward others, frees our minds and hearts from the trappings of contemporary idols, and directs us toward contemplation.
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Jessica Hooten Wilson's book Reading for the Love of God: How to Read As a Spiritual Practice was available from LibraryThing Early Reviewers.
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I started to read this book with a bias; something the author quickly convinced me was an incorrect approach. My bias was generated by something an ancient Greek philosopher, it may have been Socrates, commiserated about. Paraphrasing him, he said, “Books spell the doom of civilization. Why would students truly learn without argument and the clashing of ideas with fellow students if they only needed to refer to a book for the answer?” He lived when the transfer of knowledge was transitioning from oral to written. To an extent, we are now when the transition is from oral to visual. It has gone from “I heard it somewhere” to “I read it somewhere” to “I saw it somewhere”. Jessica Hooten Wilson’s rejoinder is a resounding ‘WHOA’. She directly addresses the issue on page 97 through the words of James Baldwin. The oral transition is transitory—once heard, the imprint on the brain is gone; the visual transition is constricted; only the written is retained for continued availability for reference.
Especially enticing about the author’s message is that she imbeds her ideas in a spiritual context. She implores readers to broaden reading habits and, by doing so, enhance their sensitivity to the messages contained in spiritual readings. She uses the writings of Augustine of Hippo, Julian of Norwich, Frederick Douglass and Dorothy L. Sayers as examples to follow. The section focusing on Augustine read like mini sermons. I mean that as a positive.
The book is intimidating, the author gambols through cites with gay abandon. Many of her cites seem to be fellow professors, past and present, with a student or two thrown in. I discerned that many of her citations were secondary—cites to previous writers who cited other works. One citation that escaped scrutiny was to Makoto Fujimura’s Art and Faith where, on page 83 of this book, the artist refers to gazing out to sea standing on the beach in Los Gatos, California. Unless the Santa Cruz Mountains have floated away, Los Gatos is miles away. A small and insignificant point.
Not to be considered a negative is the uneasy feeling that the readers who could profit the most from this book are those least likely to read it. To a great extent, it takes a person somewhat comfortable reading about great writings to appreciate the wisdom Jessica Hooten Wilson has conveyed here. I am marginally comfortable but struggled. ( )