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The Christian church continues to seek ethical and spiritual models from the period of Israel's monarchy and has avoided the gravity of the Babylonian exile. Against this tradition, the author argues that the period of focus for the canonical construction of biblical thought is precisely the exile. Here the voices of dissent arose and articulated words of truth in the context of failed power.

• Sales Rank: #477564 in Books
• Published on: 2002-08-19
• Original language: English
• Number of items: 1
• Dimensions: 8.50" h x .48" w x 5.51" l, .68 pounds
• Binding: Paperback
• 209 pages

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30 of 34 people found the following review helpful.
So are we exiles then?
By David A. Baer
Building upon his The Religion of the Landless: The Social Context of the Babylonian Exile (Meyer Stone, 1989), the author has produced a thoughtful work on a central biblical concept that is both historical and theological. Works on biblical theology are almost compelled to begin with an apology for the method employed. Smith-Christopher does not fail to do so ('Biblical Theology: On Matters of Methodology', 1-26), signalling in his comment upon post-modern metaphysical critiques that he does not intend to allow a hyper-critical or hyper-sceptical critique to claim exclusive legitimacy in the conversation. While attempting to be critical of his own assumptions, Smith-Christopher is persuaded that both history and theology can be carried out with integrity, especially when focussing upon a discrete theme like exile. 'Discrete', however, does not mean `miniscule', for the author is convinced that one must see the exile of Judah not only as human catastrophe-its actual happening can be defended on historical grounds-but also as an event that engendered significant new social and theological enterprises. Smith-Christopher writes from his own participation in an historical 'peace church' and finds a promising correlation between the 'stateless existence' that was the destiny of the Jewish exiles and the kinds of church community that is praised by some Christian theologians. As a result, he is eager to question both Constantinian and Wellhausian views of 'exile' as an intrinsically negative socio-religious matrix that lost something essential.

Nevertheless, Smith-Christopher is wary of seeing the experience or model of exile through rose-colored glasses, wanting with E. Said not to 'belittle its mutilations'. The author proposes reading exilic texts-it was after all a premier period for literary brilliance-'with the presumption of resistance, but not necessarily a resistance based on nationalist aspirations'.

Contrary to recent trends, Smith-Christopher argues for the historical trauma and severity of the exile ('Violence and Exegesis: The History of Exile', 27-73). Against C.C. Torrey and his intellectual heirs, Smith-Christopher is convinced that the exile was a very big event indeed, not an insignificant incident that well served a political agenda that has been described more recently as 'the myth of the empty land' (Barstad, 1996). To the contrary, Smith-Christopher argues that the events were 'catastrophic and transformative for Hebrew existence'. Here Smith-Christopher comes to his original and exceedingly useful contribution: '(T)he impact of the Babylonian exile must make far more use of nonbiblical documents, archaeological reports, and a far more imaginative use of biblical texts read in the light of what we know about refugee studies, disaster studies, postcolonialist reflections, and sociologies of trauma' (emphasis mine).

Smith-Christopher believes that evidence for the benign role of the Persian empire vis-à-vis its dependents has been overstated, not only by the Heidelberg school and its 'Persian authorization' view of the Pentateuch's composition, but also by a number of non-aligned critics who have perhaps been too taken in by Persian propaganda, centuries hence. Attuned to the generally unchronicled resistance of those who have no other option, he is warm to M. Root's observation that '(t)he world was at peace on the walls of Persepolis as it never was in actuality.' Smith-Christopher executes a reading of Ezra-Nehemiah that rings true to that 'culture of permission' which represents neither `gratitude nor warmth' towards the imperial powers, but rather the barely repressed hostility of those who live by the conqueror's whim.

Reading, say, Lamentations, Smith-Christopher finds-as Barstad does-eloquent and complex poetry. Whereas Barstad considers this an argument for a complex society still present in 'exilic' Judah, Smith-Christopher suggests not only that such pathos-filled writing does not require much of an infrastructure, but also that it is fallacious to proceed as though the quality of the writing helps us to reconstruct history when we are not prepared to take the content (Smith-Christopher: 'subject') of the writing seriously. This is to say nothing of an archaeological record that can be read to evidence massive destruction and dislocation at the time of the 'exile', though that record-per Smith-Christopher and, say, W. Schniedewind-is more than prepared to speak. With regard to the various empires that held Judah under their sway, Smith-Christopher does not believe the evidence gives the moral high ground to any one of them: '(I)rrespective of the very real differences between the political and ideological regimes from before 587 BCE until, and after, 164 BCE, we must always attend to the stubborn similarities of ancient imperial designs toward power and control over wealth, territory, and human resources. On this, there appears to have been little diversity and practice in results.'

When Smith-Christopher adds to the literary and archaeological evidence for widespread and wrenching dislocation during the exile the shared experience of refugees in the history that lies nearer to us, he discovers a mosaic that speaks coherently of a devastation very much like that which the exilic books of the Bible present. In the light of the probabilities as he measures them, his choice to read the pertinent texts with 'empathy' makes eminent sense. Though Persian rule was likely relatively more amenable to Jewish life than its Assyrian or Neo-Babylonian antecedents, Nehemiah was not merely inventing a self-justifying ideological construct when he recognized that 'we are slaves in our own land' (Neh. 9.36-37).

Smith-Christopher attempts to take seriously not only the historical indications that unsavory conditions and forced labor were characteristic of exile in the period in question, but also to attend to the 'lexicography of trauma'. This latter dialect uses rich layers of metaphor-`bonds', 'fetters', 'release of the prisoner(s)' and the like-in a way that quite likely builds upon literal bonds, fetters, and imprisonment. Smith-Christopher's empathetic reading of the texts reminds one of the literature emerging from the Soviet Gulag that A. Appelbaum so poignantly brings to light in Gulag: A History. The comparison is pertinent because Smith-Christopher alleges a certain dreary sameness about history's litany of exile(s) that refugee and catastrophe studies have only recently suggested.

Having justified the seriousness with which he intends to hear the biblical voices of exile as just what they purport to be, Smith-Christopher turns to the task in his second chapter ('Listening to Cries from Babylon: On the Exegesis of Suffering in Ezekiel and Lamentations', 75-104). Smith-Christopher reads these books-one claiming to emerge in the Diaspora and the other from ruined Jerusalem-through the lens of `state-sponsored terrorism' as this is defined in refugee and disaster studies. He is particularly attentive to the difference in refugee settings between the official transcript (used in communication with the authorities) and the hidden transcript. One could, for example, reconstruct an ambience more positive than is warranted by reading the official communications afforded by Ezra-Nehemiah as a naive description of the community's situation. Post Traumatic Stress Disorder (PTSD) is also mined for the understanding it might bring to a reading of Ezekiel, whose 'author' claims to be negotiating the meaning of Jerusalem's recent fall. If PTSD studies lend verisimilitude to the historical claims of the book of Ezekiel, then a realization that stereotype does not negate the possibility of a historical referent provides plausibility to the presumed traumatic background of Lamentations (and to the curses of Deut 28). Modern refugee studies suggest that stereotyped language is sometimes an entirely appropriate expression of grief in known cultural matrices. 'Stereotypical literature of suffering', writes Smith-Christopher, 'is not literature that can somehow be "decoded" to mean that the exiles actually lived in Babylonian comfort.'

Smith-Christopher next turns to the Deuteronomistic History ('Shame and Transformation: On Prayer and History in the Diaspora', 105-123) in an attempt to sketch out a social history of this epic story. Characteristically, he gives credence to the experience of the community that might have generated DtrH:

(E)ven if 'pre-exilic' (in the sense of the period 640-587), the Deuteronomistic History is clearly the product of a seriously declining political independence and a growing awareness that the people of Israel are becoming pawns in the conflicting interests of large-scale Near Eastern empires ... Clearly, one wants to construct a history that serves a purpose under these conditions.

Smith-Christopher finds a clue to the Historian's (or Historians') motivation in the 'post-exilic prayers' embedded in the DtrH. The temple, often mentioned, has become `emblematic of reconstruction' (cf. Ezek 40-48) in these prayers, more as a place of prayer than of sacrifice (cf. J. Levenson). These 'diaspora prayers par excellence' appeal to God as the only ruling authority, perhaps an indication that they emerge in the context of land- and powerlessness. For Smith-Christopher's appraisal of the social function of shame, these prayers are an exercise not of spirituality but of politics, a corporate recognition of the consequences of a too close identification with a destructive past. They are 'narrative repair' and a re-embracing of Mosaic ideals.

Smith-Christopher's discussion of Second Isaiah's portrayal of the nations is satisfyingly nuanced. He is aware that the classic 'reversal of fortunes' motif, with its consequent humiliation of the nations, is only part of the presentation. Other images are not necessarily negative. He asks whether 'the "humbling of the enemy" (is) to be contrasted with the positive imagery, or is it an integral part of the new reality of a transformed relationship?' Having posed the question in this illuminating manner, he opts for the latter alternative. I am sure he is correct.

Smith-Christopher then traces this motif of 'transformation through humbling' in the book of Jonah, a work whose vaunted universalism is not-argues the author-about forgiveness of one's enemies, but rather about the transformation of the enemy. As evidence of a post-exilic change of mood, Jonah can be read as 'a kind of midrash on Isa 49:6 and other universalist inclinations of Second Isaiah'.

When Smith-Christopher compares redactional levels of Torah ('"Purity" as Nonconformity: Communal Solidarity as Diaspora Ethics', 137-162), he professes to discover an evolution in communal vocabulary. For example, Deuteronomy frequently uses ja where the presumably earlier Exodus tradition(s) utilized h[r, a shift in the direction of kinship. Something similar appears to happen at the corporate level, where lhq cedes to hd[, presumed to be more communitarian in its implications. This is the most speculative portion of Smith-Christopher's book and, arguably, the weakest link in an otherwise strong presentation.

Smith-Christopher is able to execute a sympathetic reading of priestly literature and Ezra-Nehemiah by recalling the simple fact that that Ezra was a priest and by observing refugee behavior in situations of subordination. For the author, the priestly language of purity is the 'code' in which in-community and out-community issues are articulated. It is unclear whether Smith-Christopher believes that this observation mitigates the harshness of, say, Ezra's separation of Israelite men from their foreign wives, though it appears that this is what he is suggesting.

Smith-Christopher is at his unconventional best in 'The Wisdom Warrior: Reading Wisdom and Daniel as Diasporic Ethics' (pp. 163-188). In seeking a new matrix that explains the emergence of wisdom literature, the author turns several scholarly assumptions on their head. He discovers the social context of wisdom's gritty cynicism and astute silences not in the court nor in a hypothesized school nor in the apocalyptic movement nor even in the paternal/maternal instruction of the home. Rather, the generative context is the shrewd tactics of a diaspora minority that must find a way to survive over against an otherwise suffocating cultural monopoly.

Smith-Christopher's thesis of a counter-cultural minority ethics that requires a proper cynicism regarding the dominant culture and the powers it claims leaves this reader, in the end, unpersuaded. In my view, Smith-Christopher has shown that biblical wisdom is particularly useful in an involuntary cross-cultural situation where the subordinate and inferior nature of one's people is a given. However, I believe it is the protean nature of biblical wisdom to prove useful in and adaptable to a wide range of social contexts. That is why elaborate reconstructions of wisdom's Sitz im Leben have proven only marginally useful to exegesis. Having said this, one is profoundly grateful to Smith-Christopher for having given us a reading of wisdom that challenges-mirabile dictu-scholarship's conventional explanations of this beguiling literature.

Though his chapter titles do not exaggerate the fact, Smith-Christopher has in fact given us a thoughtful work of Christian theology. His eighth and final chapter ('Toward a Diasporic Christian Theology: the theology of Tobit and Daniel revisited', pp. 189-203) thus serves to cast forward some of the lines that have already been established as he has worked his way through various Old Testament literature.

In particular, the author moves forward from the 'justice and exemplary behavior' commended in Tobit and Daniel as the exilic pattern to the 'modern theological task' of raising up similar heroes in our time. Smith-Christopher criticizes the Niehburian assumption that Christian morality must necessarily be worked out in the `immoral' work of laboring in the flawed social systems that are at hand. Rather, he argues that 'engagement' can also take the form of creating alternative contexts that represent 'a revolutionary regrouping, rethinking, and restrategizing option for contemporary Christian existence.' This is the natural consequence of a social criticism that sees exile `not merely (as) a suggested paradigm, but (as) a radically sobering diagnosis for the present reality of Christian existence in the world.'

Smith-Christopher writes as one who is profoundly hopeful about this anti-Constantinian project, one which does not attempt to recreate biblical models but to learn from them as it creates its own counter-cultural-because diasporic-communities. This reader is not so hopeful and somewhat more persuaded by the need for robust Christian engagement with all of culture, including the organs of state. Still, one knows enough of emerging Christian communities around the world to understand that the challenge from the diasporic (e.g. Anabaptist) margins is critical if engagement is not to become bare compromise.

This challenge is especially well delivered when it is as self-aware of the dangers of asking others to accomplish daring feats of self-marginalization that one himself has not undertaken; for this, see especially Smith-Christopher's brilliant final pages. Even more so when the argument and the challenge are constructed upon skilled exegesis and competent social-scientific appraisal. This book does its series well (Overtures to Biblical Theology) and articulates a deeply serious concern in whose absence the conversation from this time forward must be considered impoverished.

1 of 1 people found the following review helpful.
Theology of exile
By Marian Zaunbrecher
I thought this was an excellent book, easy to read and making a valuable contribution to work in the area. I would recommend it to my students.

0 of 0 people found the following review helpful.
NIcely Done on this Subject
By Tfisher87
Would like to write a paper on Ezra-Nehemiah and Chronicles argument and this was really great. Also, gave good references.

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This is a condensed, lower cost edition of an earlier work (1994), making it more accessible to a new audience. It focuses on 15 biblical characters, including Eve and Lilith, Sarah and Hagar, Tamar, Ruth and Naomi, Abigail, Esther, and Mary and Martha. The book presents not only their stories, but also more than 200 art-historical images of them. It contains discussions of their post-biblical legacies and includes commentary by the late theologian Dorothee Soelle. It serves as an ideal gift book.

• Sales Rank: #2580138 in Books
• Brand: Brand: Fortress Press
• Published on: 2006-10-01
• Original language: English
• Number of items: 1
• Dimensions: .78" h x 8.76" w x 11.26" l, 2.30 pounds
• Binding: Hardcover
• 160 pages

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• Used Book in Good Condition

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This splendid art book explores the various meanings artists have found in the Bible's female figures. Each section opens with the relevant citations from the good book itself, which are answered by S{™}olle's profound commentaries. After the story of Sarah, for instance, S{™}olle reflects on the meaning not only of that story but also of the parallel one of the enslaved Hagar, with its import for those who desire social justice. Further on in each section, extrabiblical materials drawn from ancient and medieval literature, Jewish folklore, and other related mythologies appear; in the Sarah section, these include the Islamic legend linking Hagar and her son Ishmael to the founding of Mecca. Finally in each section, a summary of postmedieval literature shows the ways the characters have been employed by European writers; for Sarah, we are reminded of Melville's choice for the name of Moby Dick's narrator: "Call me Ishmael." As for the illustrations--several per page--they range from ancient mosaics to contemporary paintings, with many florid Renaissance artworks in between. Tamar, Potiphar's wife, Deborah, Delilah, the Witch of Endor, Bathsheba, Judith, Mary of Magdala, and more appear in these pages, enlivened and enriched by the artists whom they have inspired. Patricia Monaghan

About the Author
Dorothee Soelle was Professor of Theology at Union Theological Seminary, New York for thirteen years. Among her influential writings are Great Couples of the bible and The Silent Cry. She died in 2003. Joe H Kirchberger is an historian and journalist. He is co-author with Soelle on a book on Mary and editor of a 19-volume set of eyewitness reminiscences of World War I. He lives in New York City, USA.

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1 of 1 people found the following review helpful.
An especially appropriate selection as a community library "Memorial Fund" acquisition.
By Midwest Book Review
Benefitting from the professional art direction of Anne-Marie Schniper and an informative Foreword by herbert Haag, "Great Women Of The Bible In Art And Literature" by Dorothee Soelle (Professor of Theology, Union Theological Seminary, New York City) and historian Joe H. Kirchberger, offers and showcases biographical synopsis of the stories of the eleven women named in the bible, and one referred to only as the 'Woman with the Ointment', as represented in literature and art over the centuries. The women include Eve and Lilith (Adam's first wife referred to in Judaic commentaries on the Torah), Sara and Hagar, Tamar, Ruth the Moabit, Abigail, Judith, Esther, Mary and Martha, and Mary of Magdala. Enhanced with a bibliography, and a listing of literary sources, "Great Women Of The Bible In Art And Literature" offers an informed and informative text based upon biblical and non-biblical sources, along with superb paintings and visual images - perhaps the most unusual of which is a depiction of Lilith taken from a Persian amulet. A simply beautiful book from beginning to end, "Great Women Of The Bible In Art And Literature" is especially recommended for personal, church, seminary, and academic library collections - and would make an especially appropriate selection as a community library "Memorial Fund" acquisition.

0 of 0 people found the following review helpful.
Welcome Addition
By Eric
The contents of the book are wonderful. Interesting, insightful, and even entertaining.

Only complaints are the time it took to get it and that it was warped pretty badly on arrival.

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Women of the Bible
By Martha
Our group reads this every week. It draws a lot of discussion. Women have come a long way. In the world today there are discriminations that are hard to understand. How to help them?

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After the Reformation, Christians found themselves living amidst wars of religion, Enlightenment, and colonization. This volume explores the spread of Christianity to lands outside Europe and the Middle East, the new pluralism within Christianity, and the incredible transformation of the Americas and of Christianity in the Americas, including the advent of Evangelical, African American, and Asian Christianities. It includes 50 illustrations, maps, bibliographies, and an 8-page color gallery.

• Sales Rank: #2898036 in Books
• Published on: 2007-08-20
• Original language: English
• Number of items: 1
• Dimensions: 1.21" h x 7.38" w x 9.54" l, 2.07 pounds
• Binding: Hardcover
• 350 pages

Review
"These stories may come up from the basement of church history, but news about their existence deserves to be shouted from the housetops....This new series turns history upside down..." --Martin E. Marty, University of Chicago Divinity School

"Hidden for centurise by their anonymity and illiteracy, the people of God are finally having their story told, and by some of today's finest historians of the church. The saints, bishops, and theologians of traditional histories can now be placed against the panoramic and fascinating backdrop of the lived religion of ordinary men and women of faith. Highly recommended." --Mark U. Edwards Jr., Harvard Divinity School

About the Author
Amanda Porterfield is the Robert A. Spivey Professor of Religion and Director of Graduate Studies at Florida State University, Tallahassee. Her extensive academic service includes as President of the American Society of Church History in 2001. She is the author of ten books on American religion.

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@ Download Best Advice For Preaching, by John S. McClure

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A bright new resource for working preachers. Packed with preaching wisdom from twenty-seven outstanding American preachers from various religious and ethnic backgrounds.

• Sales Rank: #1137634 in Books
• Brand: Brand: Fortress Press
• Published on: 1998-02-02
• Original language: English
• Number of items: 1
• Dimensions: 8.94" h x .44" w x 6.01" l, .63 pounds
• Binding: Paperback
• 192 pages

Features

• Used Book in Good Condition

About the Author
2005: John S. McClure is Charles G. Finney Professor of Homiletics Chair of the Graduate Department of Religion, Vanderbilt University. He was Frank H. Caldwell Professor of Homiletics and Liturgics at Louisville Theological Seminary, Louisville, Kentucky. He has tested collaborative preaching with several congregations. His published works include The Four Codes of Preaching: Rhetorical Strategies; Proclamation 5, Pentecost I, 1994; and numerous articles in preaching journals.

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8 of 8 people found the following review helpful.
the title says it
By Amazon Customer
This book includes practical advice for anyone who feels called to preach. The ten chapters

cover everything from what sources to consult during sermon preparation to getting feedback

from the congregation. Not only is each chapter written by a different author, but this book is a

collaboration of twenty-seven preachers. These varied voices allow each reader to explore what

"works" in the pulpit.

After the introduction to each chapter are sections on "goals," "instructions," "things encouraged

and discouraged," "best answers to questions," a short "conclusion," and a "bibliography" of

sources pertinent to that chapter. This makes for less of a how-to book and more of a dialogue

with a group of professionals. Not only is this a good starting place for a seminary student, like

me, but also would make a good resource for any pastor who wants to re-explore how to make

their ministry more effective. Any chapter could be read alone to give pointers on how to

improve their way of spreading the word of God.

2 of 2 people found the following review helpful.
Great Read
By AKHumble
This was required reading for my preaching class at Harvard by Rev. Matthew Myer Boulton. It was one of the best on the syllabus. It's an easy read, tons quotes and short writings of advice from famous preachers broken down into chapters by subject. I keep it on my bedside table and open it regularly when I need some inspiration to start a sermon, or just to brush up on my preaching skills.

2 of 2 people found the following review helpful.
Five Stars
By Vicki Anderson
helped me lots.

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• Sales Rank: #10510920 in Books
• Binding: Hardcover

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? Download Ebook The Body of God: An Ecological Theology, by Sallie McFague

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In Models of God, now in a second impression, Sallie McFague dealt principally with immanental models, God as mother, lover and friend of the world. Her choice was a deliberate one, an attempt to balance the heavy transcendence of the Christian dcotrine of God. However, she ended the book aware that what was needed is not only immanental models of God, but ways of thinking of God's transcendence in an immanental way. This book is the result.

• Sales Rank: #688154 in Books
• Brand: McFague, Sallie
• Published on: 1993-05-01
• Original language: English
• Number of items: 1
• Dimensions: 8.50" h x .66" w x 5.51" l, .89 pounds
• Binding: Paperback
• 292 pages

From the Back Cover
A very distinctive and important new option for Christian theology. McFague proposes in a clear and challenging way a theological program based on what she calls 'the organic model' for conceiving God.

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56 of 59 people found the following review helpful.
Exceptional!
By A Customer
McFague looks at some of the current images of God and how those images play out in our everyday lives. She makes it clear in the introduction who the book is written to, what the purpose of the book is (and what it is not), and the weaknesses of the book. It is not about "shaping theology to science" (ix), instead it is about a way of thinking. She states on page viii in the introduction that the point of the book is "to help those of us from this background... ['First-world, privileged, mainstream Christians'] to begin to think and act differently, to think and act as if bodies matter." She conveys this by using the model she provides (the universe as the body of God) and filtering through this model some common thoughts about creation, theology, Christology, ecology, and more.
This book is beautifully written and interesting to read. I highly recommend it.

37 of 46 people found the following review helpful.
get ready for a paradigm shift
By Naas Ferreira
This ecological theology makes the best sense of all the eco-theologies I've read. Her inclusive organic model can be used by men, women, lesbian, bisexual and gay people. This opened a new way of thinking for me that can make a difference not only in my life but hopefully also in the lives of the South Africans I will come into contact. But most important it changed my understanding of my place in the universe and in our beautiful country. Do yourself a favour, buy this book and study it. But be warned, your patriarchal mindset will be shattered. I really enjoyed this book and I am looking forward to study her other books that's on their way. Thank you Sallie.

5 of 5 people found the following review helpful.
Very insightful
By Amazon Junkie
I am not religious or spiritual, but this book gave me a good perspective on why some spiritual people are not enviromentalists... and why htey should be. I quote it all the time.

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A major challenge for religious communities today lies in harnessing the commitment and energy of religious people to address larger societal issues. Key to such efforts are people who are willing to live and learn ''at the boundaries'' where secular meets religious, public meets private, and subcultures meet each other. ''A way of life on the boundaries, lived in community and faith, finds a broad menu of possibilities,'' says Gunderson. Writing for clergy and lay people and other community groups, Gunderson employs his expertise from years of leading and coordinating work at the Carter Center and elsewhere to improve the quality of life in local communities. He discusses the five important traits leaders must cultivate, centered on knowledge, commitment, integrity, relationship, and the future.

• Sales Rank: #1711484 in Books
• Brand: Brand: Augsburg Fortress Publishers
• Published on: 2004-08-01
• Original language: English
• Number of items: 1
• Dimensions: 8.52" h x .38" w x 5.50" l, .53 pounds
• Binding: Paperback
• 168 pages

Features

• Used Book in Good Condition

About the Author
The Reverend Gary Gunderson is Director of the Interfaith Health Program at the Rollins School of Public Health, Emory University, Atlanta. He is responsible for a national program mobilizing faith groups around a broad range of health issues. He is the author of Deeply Woven Roots (Fortress Press, 1997).

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1 of 1 people found the following review helpful.
Very disappointing - Could have been said in one chapter at most
By Jan Gunter
This was simply disappointing. What Gunderson said was not bad, per se, it just could have been said in several pages instead of several chapters. Read the back cover or the first chapter and you've got it all. I suppose the one redeeming quality of the book would be the profiles of leaders that he did. Still not worth the purchase.

1 of 1 people found the following review helpful.
Great Product
By MDGradStudent
The book was in great condition! My only issue was with shipping. It said it was coming via Fedx but it came us postal service which took a couple days longer than expected.

0 of 0 people found the following review helpful.
Some good stuff but too abstract and overstated
By Corey
This book has a well-known theme with a unique name. Gunderson uses the term "boundary leaders" to refer to people who think and work outside the box, unsatisfied with conventional methods in a world with adaptive change and new problems. He covers some fairly interesting characteristics of being a boundary leader (like the reality that many people who "push boundaries" often have such a broad network of relationships that they actually feel more lonely because of the lack of depth). The book also contains some profiles/examples of boundary leaders, largely in the healthcare world (because that's where Gunderson lives). The book is definitely an interesting and challenging read, but I also found it to be too abstract, even in the personal profiles. I also agree with another reviewer who suggested that the book is repetitive and could have been squeezed down to magazine article size.

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