A struggle toward wholeness
584370
Not only a good quick read, a message of forgiveness is cleverly woven into a romantic suspense plot that keeps your interest till the end. "Trish" is a delightful character whose struggles for identity and search for meaning in life are identifiable to many women. Her overarching problem of dead bodies and intrique complicate her path, and with a little cheeky humor, Young weaves a subtle message of Christian hope into the story. Being familiar with the area of Michigan added to my enjoyment. Gotta read the sequels!
37286
As America's "culture war" rages on, it seems that little common ground has been reached between secular liberals and Christian conservatives. In hopes of better understanding the Evangelical movement, Berkeley-born Jewish atheist Gina Welch embarks on an undercover journey that brings her to the Thomas Road megachurch founded by Jerry Falwell. As a Thomas Roader, Welch gets baptized, experiences a newfound spiritual emotion she calls "Feeling X" at church concerts, and even helps to win souls on a mission trip to Alaska. Despite her initial disdain for the right-wing politics and religious fervor of the people she meets, she is open to learning from them, and she forges relationships that both affirm and challenge her stereotypes.

IN THE LAND OF BELIEVERS is part ethnography and part memoir. Although the author doesn't have any grand epiphanies about the Evangelical psyche, I found her descriptions of Thomas Road and its members engrossing. There's young, punky Xander; Ray, the genial singles ministry leader; the overbearing and rather chauvinistic Wyatt; and Alice, a thoughtful young woman Welch grows close to. In some ways, they live up to Welch's expectations by making homophobic comments and insulating themselves from outsiders. At the same time, she discovers that she has more in common with them than she'd anticipated. Her experiences at Thomas Road impact her in unexpected ways; for instance, she becomes less cynical and more upbeat.

Throughout her time at Thomas Road, Welch faces an ethical dilemma: her undercover story means she must hide her identity and participate in religious rites she doesn't believe in. During the mission trip, these ethical concerns are compounded by the fact that she has to proselytize, including to children (and some of the evangelism tactics used with the kids strike her as emotionally manipulative). At first, Welch plans to keep her emotional distance from the Thomas Roaders in order to avoid betraying their trust, but as close bonds begin to form, this becomes difficult. As I read, I kept wondering whether she would reveal her secret and, if she did, how her new companions would react. The deception made me cringe inwardly, though it's quite possible she would not have been able to write such a candid book had she not posed as an insider.

It is important to bear in mind that this particular community doesn't represent all Evangelicals. As the book mentions briefly, many Evangelicals--especially younger ones--are moving away from the staunch conservatism of Falwell. In any case, the contrast between Welch's background and her new surroundings make for very interesting reading.
4620342
This is a book that challenges your thinking and theology!  Starting from the traditional creeds of the Christian church, and the creedal emphasis of the full humanity of Jesus at the same time that He was fully divine, it goes beyond the Platonic idea of "spirits" and "shadows" to emphasize the importance of how we treat the human body.  It creates parallels between the Crucifixion of Jesus and lynching of blacks in their violation of the body (the sanctity of which is affirmed by Jesus' incarnation), the use of trees, the religious justification used by many for the violation of the body.

While the first part of book seems a bit heavy and academic, it does establish a new way of looking at matters of faith and analyzing what we believe about the nature of Jesus, the nature of man, and the actions that our beliefs call for us to espouse or renounce.
3357665
Searching for contemplative spirituality in the modern world -- not easy but Judith Valente shows it can be done.  Here sometimes searing honesty is inspiring.
4319280
Marianne Williamson's book is truly a mixed bag -- some good and some marginal. The art and science of discernment is the skill of being able to separate each, and in this book that is not an easy task.
1. On one hand Williamson says that "every person in line is someone we can bless." She tells of how we are confronted with countless opportunities each day to effect the lives of others in a positive way. This is surely true. However, she is less clear on why we should place other people's interests ahead of our own. She seems to suggest that it is a matter of karma. That is, we do it to get when we give. This is subtly different from a motivation which solely desires to worship God through loving others.
2. Another concern with the book is Williamson's emphasis on 'mystical union'. Mysticism as a closeness with God and a practice of the presence of God seems a worthy goal. However, 'union' with God is an entirely different goal. If God is holy, just, eternal, and the transcendent Creator, then attempting to become one with God seems terribly foolish. However, if God is not personal, but is merely a 'force' or 'energy', then perhaps she is right.  So, the outcome depends directly on the nature of God, which is a topic she doesn't pursue, nor does she describe her theological view.  Trying to be one with God reminds me of the serpant who whispered, 'eat, and you will be like God'.
3. Williamson does a great job of addressing the problem of overscheduling and the distractions of pop-culture, and media. If God did create the universe then it does makes sense that God is to be found in the common and everyday things. That is, if God's fingerprints are on creation, then through this general revelation we can gain some understanding of God's nature. In turn we can reflect back to God praise, and blessing for the wonders of creation. This comes in the form of daily observation -- for instance, while commuting to work, or while doing the dishes. (I think of Brother Lawrence's book, 'Practicing the Presence of God)
4. I do question Williamson's monistic claim that everything connects to everything. She doesn't seem to leave room for 'good' to be distinct and separate from 'evil'. That is, she seems to blend everything in life, instead of finding what is good and praising it, and finding what is evil and denouncing it. Her claim seems to be '...it's all good'....... but is it? Isn't it good to call famine, rape, and sickness for what they are(evil), and not call them 'good'? Yes, good can come out of each, but they themselves are not good. Human suffering is not good.
5. In short, Williamson's insistence on a sort of magical oneness with all things leaves much to be desired. However, her understanding of finding the sacred in the ordinary is much needed -- and yet there is a big difference between understanding the ordinary as pointing to the divine, vs. seeing the ordinary as divine.  It seems Williamson falls into this later catagory.
4567524
This book affected me with the aggravation and annoyance I suspect I will experience if ever I allow my arrogant self to come under the guidance of a flesh and blood teacher.

Here are thoughts I have about why this book is hard for many of us to take.

Steven Hagen is sure in his beliefs and despite knowing that Buddhism is not what you think (and therefore cannot be experienced by reading the written word), he is trying to explain things to those of us who have a longer way to go (or we wouldn't be reading this book).

I still would recommend it - it has some good stories and if you just read it to read it, without high expectations, parts of it may settle in well.

The book is divided into three sections.

The first, Muddy Water, addresses our confusion about what we think we see and experience in the every day world.  (Human beings).  We are confused. We think we know, or we think we can know.  This section is very wordy, long and thick.  So are we.  Hah.

The second goes back and tries to view our experiences with a different view.  Pure Mind.  It offers some thoughts and stories, some explanations about why we are so muddy and what it would be like if we were not.

The third section, Purely Mind (a small section indeed) on being in the moment.

The book is a frustrating experience because it is a book. It contains thoughts of someone, when perhaps we are seeking experience.

I read and read, looking for explanations and answers that I know, from brief moments, are not 'there' and cannot really be explained well.

Until we stop reading the books and 'get it' I don't know that a book will be what we want in finding freedom beyond beliefs. Because Buddhism is not what you think.  Nor what you read.
1030658
Sarah Sentilles grew up striving for God, and upon reaching adulthood decided to enter the Episcopal priesthood.  She finally ended up on Harvard Divinity School's ordination track.  However, all was not well with Ms. Sentilles' relationship with the Almighty and, as documented in this fine memoir, her inner turmoil finally came to a head.

We begin the author's story with some insight into her early life and religious leanings, but the book hits its stride once she lands at Harvard.  As she pursues her divinity degree, Ms. Sentilles discovers that Harvard's openness to theological diversity doesn't translate well to church-level ministry.  She chafes against doctrinal rigidity and patriarchal subordination, all the while wrestling with nagging doubts and uncomfortable questions about the nature of God and the darker side of Scripture.

I identified with Ms. Sentilles' struggle in many ways. Like the author, I was a longtime believer who served in ministry and graduated from seminary (although I'm sure my student loans weren't nearly as steep as hers).  As she did, I continued to confront my issues with Christianity and refuse anesthetic answers until eventually I came to the conclusion that my faith was untenable. And we both sometimes miss the comfort of the old ways.

Some readers will probably dismiss the ultra-liberal author as an unsaved person going through religious motions.  Indeed, my former conservative evangelical Christian self would have doubted that her name was in the Book of Life as well.  But really, all she did was think outside of the theological box and uncover who really hangs out behind the curtain.  Perhaps all roads can lead to the same rational place.

"Breaking Up With God" is an excellent example of how a critically thinking believer in God was finally unable to reconcile faith with experience and came to a difficult - and courageous - conclusion.  Recommended.
2722040
The title draws the broken in. Those seeking to understand a God who didn't prevent, protect, or do what we pleaded for him to do. In the middle of a season of suffering I need to know there is a plan. There is a purpose. All that I endure can lead me to a greater hope; if I can manage to hold on and stop trying so hard to understand what can not be understood this side of heaven. I gave it four stars rather than five only because I felt like there was a lot of quotes and references to others pain but the Author did not delve deep enough into his own suffering. I know there is more to the story. I would recommend to anyone who has ever endured suffering and felt like what do I do with all that I have learned through this. I was Inspired to use my story for God's glory.
2037561
This is good reading as Ottenad paints the picture of the war between the spirit and the flesh and his fight to draw closer to his God.

Ottenad does an exquisite job of weaving feelings of anguish and entrapment affected his job loss; thus,  the journey on the Camino. Soulfully, through Ottenads eyes, his readers discovery bits of oneself and ones need to continue our search for the Lord in lifes dramatic situation.
Through Ottenads emotions, we learn the need to become alert to our own spikes in the rhythm of life for buried within are untapped longings and passions that need to rise to the surface.  Finally, the reader sees Ron fight for  vital relationships  as he fights for his souls release and relief.  All in all he teaches us to appreciate a healthy community for this is - The Way. Thank you Ron.
1931494
Humanity is facing many struggles to day. So many errors we have made and forced onto us.
 This is a deep delve into the self, relations to god, and many things important to the spirit. Regardless of faith, give this a read.
2398014
This is a wonderful and mature spiritual read, made up of a number of talks given by Carthusians to their communities. The strength of the book lies in not only the depth of the individual chapters but in their breathe, reflecting the different characthers of the talk givers, each of whom has been touched in a unique way by their search for God. Let me give some tasters:

"Who among us has not had the experience, sometimes so terribly painful, of being heemed in - almost imprisoned - by problems of health, for example? If our hearts be honest, we can only say one thing: it is God who comes to us in such grevious afflictions. In fact, they consitute the point at which the love of God enters into our life. Our heart welcomes God to the extent that it is attentive to this reality, whihc we might tend to consider inferior to our spiritual vocation. We must beware of this untruth. Let us not pretend to be pure spirits; we can be something better - children of God" (page 82, the prayer of the heart)

To add a personal note, looking over my life, particularly recent life, I can see the truth of this - our heart, if we let it, is sensitive, precisely at those points of brokeness in our life - we can then reach out to God and from the depths of our being say: "Out of the depths I cry to you Lord" And, you know, He is there in those depths.

"Love does not consist in dominating, possessing or imposing one's will on someone. Rather love is to welcome without defences the other as he or she comes to meet me. There are no contests of strength between two people who love each other. There is a kind of mutual understanding from which a reciprocal trust emerges" (page 87)

"We cannot help but be struck by the serenity and sense of infinite security with which Jesus quietly proclaims that he has nothing of his own, and that he can do nothing but what he sees the Father doing. What man would accept such powerfulness? " (page 87) I was struck here by how this resounds with the words of Ratzinger in "Introduction to Christianity" where he talks about Christ as "being from" and "being for".

This last idea is developed further on page 175 in an exploration of the Trinity:

"The Son is such a perfect image of the Father that he is likewise incapable of keeping anything for himself. It is impossible for him to turn in on himself or to enjoy possessing anything whatsoever: as the image of an an infinite gift he is himself infinite gift, and in order to give the Father complete joy, he makes a total return to him of all that he is. To this limitless poverty of giving on the part of the Father,and to the limitless poverty of the Son's receiving this gift, corresponds the boundless poverty of transparency on the part of the Spirit. He is able neither to give nor to receive. He is simply tranpsarency and the possibility for the two persons to encounter each other fully. What the Father ansd the Son have in common is nothing of themselves, but a third Person whose being is perfect and complete in himself just as theirs is"

I was reminded on reading this of a comment made by Norris Clarke SJ where he talks about the fact that Jesus shows us that not only giving but receiving is constitutive of God.
1455984
"Perhaps what God calls us to give up, really, is ourselves." This truth is overwhelming and goes so much further than *giving up* chocolate or nagging or food. It's what a life of worship looks like -- a daily surrendering of self.

Kris is God's vessel in reaching through to speak truth to me and challenge me to accept the invitation He has for me to know Him more fully.

". . . there is no shortcut . . . only the steady, trembling descent into the valley."

In this book, Kris asks, "Will you go all the way? Will you pursue holiness at the high cost of everything?" This isn't a book everyone will understand. But it's a book for Every. One. It's radical truth.

". . . for most of us, soul healing comes slowly - painfully."

I devoured the truth of this book, though I return to it again and again as He continues to work in my willingness to surrender Me.
2355367
This book is a journey of the inner conscience. Don Mario Mazzoleni's sincere quest for the Divine is revealed in a thoroughly sincere account of his discovery of Baba, his life and his  teachings.  It's a journey from faith to faith, albeit colored by a different path and a different context, yet in the end revealing the 'sameness' in the teachings of both Jesus and Baba.  The attitudes of the Church and the painful consequences of ex-communication just for believing in the presence of a Divine Being becomes irrelevant when the reader gets absorbed in the author's quest for God.  In sum, Don Mario's quest is everyman's quest for the Divine.
420143
"Life After God" is a collection of short works, some of which are obviously fictional and some it is hard to tell. The common theme running through all the stories is of life without the certainty of the existence of God. In various ways the author grapples with the implications of a world without God through telling stories of the people struggling to find meaning and purpose in various, and sometimes very strange, situations. This book is a lament for something lost with comfortable modernity, but it poses no answers and there is very little certainty between the covers of this little book.

I found myself devouring the pithy, but often beautiful prose as I stumbled with the characters through shattered inner landscapes amid malls, airports, cubicles, and family homes. I haven't read something so melancholy and true for a very long time. As you read Coupland's struggle will resonate with you on several levels. You'll see yourself, your friends and loved ones, and our culture at large. Even though this was fiction it was honest in a way that most writing isn't. So, read this and think deeply about our loss. What will become of a world without God? Coupland doesn't know, and doesn't give any indication that he believes in God. Let me close with a quote from the book that sums it up nicely without giving too much away.

"My secret is that I need God - that I am sick and can no longer make it alone. I need God to help me give, because I no longer seem to be capable of giving; to help me be kind, as I no longer seem capable of kindness; to help me love, as I seem beyond being able to love."

This is definitely worth your time.
707239
So much of this story is right on:  the tension of trying to be a spiritually-grounded person in a world that spins more and more toward the anything-goes principle.  Also, the difficulty of trying to be celibate when the attractions of sex are all around and more accessible than ever.  And how to reconcile happily a burgeoning gay sexuality with the call (permanent or temporary) to a religious community where the vow of chastity is taken seriously.

The fact that the action takes place in the late eighties makes the struggle even more poignant.

I think Sapienza's ideas about Brother Vito are reflective of what many young religious go through as they struggle to live up to their aspirations while acclimating to a growing self awareness that, inevitably, must lead to a fuller, healthier embrace of their sexuality, whether straight or gay.  Many nuns and monks do this well and thrive in their religious identities.  Others, especially those who identify as gay, sometimes have a harder time because of the church's positions, the traditional temperaments of their community members, and the implied scandal to those they serve, if discovered.  (Actually, we lay folks are more open to this than the church hierarchy who would like to believe homosexuality is an "unnatural orientation".)

In any case, the book portrays well the struggle of this young Brother.  His world opens and he comes to see and accept himself in a healthy way, away from the strictures of his communal life.  While I think some of the supporting characters could have been less stock or more fully portrayed, overall the experiences ring true.  Mr Sapienza captures the broad span of men whose vocations have taken various forms and who have learned to live - healthily or otherwise - with their gayness.  Brother Vito makes a good choice for himself and we learn a lot from his struggles.

Well worth the read.
2804325
This introspective film acutely addresses the tension between faith and reason. The very first scene suggests an equivalence between a person's faith and his or her involvement in ritual: pastor Tomas, in the middle of a spiritual crisis, conducts a service without much conviction. Later, Bergman will show us that only a man who has faith (the disabled church employee) can give liturgy all of its meaning. This parallel can also be extended to the main cause of Tomas' crisis: God's silence. It is this same silence that feeds the faith of that other man. While the film initially appears to emphasize the futility of faith (especially during the first church service and Tomas' ensuing conversations with his mistress and the fisherman), careful viewing points to the contrary: it is when Tomas abjures his faith that his already unstable situation deteriorates - his understated reaction to the fisherman's suicide is all the more startling since this event's consequences will prove to be crucial. And it is when Tomas listens to the employee late in the film that he finds the force to conduct a service even though no one attends it; he is conducting it for himself as a further step in his ongoing spiritual quest.
3226402
a call to arms from a man in whom, one senses, the struggle to live a truly awakened life rages on.