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Curious Writer, The, 2nd Edition. If You're an Educator Download instructor resources Additional order info. Overview Features Contents Order Overview. Description The Curious Writer by Bruce Ballenger is an assignment-oriented, all-in-one rhetoric-reader-handbook that stresses the connections between personal and academic writing.
The book operates on the principle that writers who begin with questions, rather than answers, achieve better results in their work. It treats research, revision, and critical reading skills of both texts and visuals as organic components of every writing process.
Each of the eight writing assignment chapters offers integrated coverage of these three key activities and also provides special attention to the Web as a resource for invention and research. Unlike other textbooks on the market today, The Curious Writer is written with a strong personal voice that respects students and the writing challenges they face.
Emphasizing that revision is a key component of all writing, the revision process is covered throughout the writing assignment chapters. Based on a belief that writing and reading are complementary skills, The Curious Writer places strong emphasis on critical reading skills. At this point, some might think my argument scuttled.
If we read absolutely literally, then John says that Jesus broke the Sabbath. There is a solid rabbinic tradition of a tripartite division of the Law in the Old Testament. This division has been largely recognized through Church History, though it is certainly not a universally held view.
Civil laws tend to be those laws of the Old Testament that focus on the political and social administration of the people of Israel. These include the casuistic limitations on punishments for idolaters, adulterers, slavers, etc. Such laws, like the various property laws, are helpful in understanding the principles of justice, but our building codes do not require a parapet around the roof because it is no longer technologically or culturally necessary and because the nation of Israel, as a theocracy constituted in the Old Testament is no longer extant.
The second category of Old Testament Law is the ceremonial law. These are laws related to the worship of the Israelites, including the various offerings, sacrifices, cleansings, and festivals. Even orthodox Jews do not practice this portion of the Law fully, because they have no temple in which to conduct the various sacrifices.
For Christians, it is this portion of the Law that we generally understand to have been fulfilled by Christ cf. Matt The third category of the Law is the moral law.
These are contained in the Decalogue, or the Ten Commandments. According to the Reformed tradition, this portion of the Law is still in play for several reasons.
First, it is the only portion of the Law that was actually written by God himself. Ex Second, the Decalogue is considered to reflect the character of God. This is the resolution to the famous Euthyphro dilemma of philosophy.
Third, most of the Ten Commandments are restated in the New Testament explicitly, and the entirety of them seem to be reaffirmed to Christ when he summarizes them in the first and second greatest commandments. Matt The first greatest commandment is generally considered to summarize the first tablet of the Decalogue, with the second summarizing the latter portion of the Decalogue. Those who hold this position generally argue that the civil and ceremonial law are temporal and geographically bound applications of the moral law.
Empirical Foundations of the Common Good is the sort of project that offers hope for interdisciplinary dialogue. The premise of the book is to provide a response to the basic question how social sciences can inform theology. For the most part, the essays are helpful in this regard, especially for those who rely on traditional Catholic Social Teachings as a foundation for their theology.
The majority of the authors avoided the assumption that theology should conform to the findings of their discipline; instead they argued that their disciplines could inform the application of theology.
For example, Christian theology makes the moral claim that Christians should be engaged in seeking the welfare of the poor. Economics provides evidence for how best that should take place. Or, to state it differently, theology provides the telos for the method of economics. When political science, public policy, sociology, and economics claim to provide both the definition of the common good and the method for attaining to the common good, they transgress into the area of applied theology, or ethics.
When discipline failure like that happen, the result is the current elevation of politics, economics, and sexuality to the status of summum bonum for society. That, as we see around us, is a guarantee of the pursuit of anything but a true common good. Chapter One is political scientist, Matthew Carnes, showing how his discipline contributes to a cross-disciplinary discussion through four emphases within Political Science. In the second chapter, Andrew Yuengert asserts that economics can help theologians understand the role of individual choice in seeking the common good.
Mary Jo Bane, a public policy specialist, argues in Chapter Three for the contribution of her discipline in helping theologians understand trade-offs implicit in pursuing the common good. In the fourth chapter, Douglas Porpora argues that sociologists have little to say about the constitution of the common good, but have a great deal of expertise in showing how to measure and evaluate the pursuit of those theologically identified ends.
Charles Wilber, an economist, echoes Porpora in his essay in Chapter Five. He argues that economics can help measure progress toward human flourishing, while acknowledging the failure of most economists to separate economic metrics from a holistic understanding of the common good.
Theologian David Cloutier critiques contemporary iterations of Catholic social teaching, pointing to less individualistic emphases in earlier stages of the tradition in Chapter Seven. The eighth and final chapter, theologian-economist Mary Hirschfeld reasserts the importance of theology for the social sciences, so that a proper understanding of the common good may develop.
The clear message of this volume is that theology needs social sciences to understand how to accomplish its moral ends, while the social sciences need theology to inform them of the nature of the common good. In the present fragmented state of academia, there is too much isolation in separate ivory towers.
Therefore, a book on theological writing that made it to a second edition seemed an excellent one to review.
The book consists of four parts. Yaghjian begins by discussing theological rhetoric. This includes considering the context of the writing, focusing on inquiry, reflection, and persuasion, and using tools of identification, correlation, suspicion and construction.
Part Two deals with the task of research, documenting that research well, and some chapters on exegesis and hermeneutics. This section also deals with some basics of sentence and paragraph construction and delves into the vital art of revision.
Writing Theology Well is a volume that contains many of the basic elements of a writing guide. There are helpful guidelines and checklists for the revision process, some ideas about structuring arguments, and a healthy emphasis on writing techniques that aid clear communication. As a guide to writing, this volume has the necessary framework to be helpful.
The promise in a book like this is that it tailored specifically for a particular type of writing, namely, theological writing. As I transitioned from my undergrad in English to writing for a technical audience in nuclear power to taking seminary courses, there were often points of frustration where a tool that I had used in a previous life was no longer acceptable.
My praise for Writing Theology Well will be somewhat limited.
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