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This book provides a closer look at the specific concerns of trauma memoir, including conflict and intergenerational trauma; the therapeutic potential and risks of trauma life writing; its ethical challenges; and trauma memoir giving voice to minority experiences.

The field of online learning, like many other technological innovations, has not burgeoned without controversy. Despite the debates about the role and value of online learning, it has continued to grow in many sectors, especially in higher education. Alongside the growth of online learning, discussions about its benefits and limitations have also flourished, and many studies have investigated the quality and integrity of online courses. This chapter offers an investigation of some of the history of online learning, concluding with a collection of practical recommendations and suggestions for future research directions to guide institutions embarking on online learning programs.

Using a bricolage of design and methodologies, the research findings unpacked in this paper emerged out of a qualitative project that sought to illuminate a key aspect of the ‘four resource model’ of writing. This critical point of speculative focus was the notion of the habitus-writing connection, and how, if at all, it arose within the writing of twenty-six grade six students in one Catholic school in northern California. The ‘four resource model’ takes up Bordieu’s1 concept of habitus as being internalized predispositions, which are the ‘product of a shared history in a child’s family’2 In regard to writing, it has been ventured that young children are subject to both the home life literary influences, as well as the literary aspects within their socio-cultural spheres. However, these influences are not set in cognitive-concrete, as they also appear to place their own perspectives into the texts they create: innovating and exploring as they write. While initial interrogation of the data revealed evidence of a habitus related to genre, ensuing ‘focused coding’ revealed evidence of a secondary layer of reflexivity underpinning the surface features of their texts. This layer of meaning making had characteristics of a melding of attachment and the spiritual notion of ‘relational consciousness.’ It would appear that, for these children at least, a key component of personal writing is a connectivity grounded in relationships.

This chapter explores the topic of church unity through the eyes of Seventh-day Adventist co-founder and prophet, Ellen G. White. It notes the high degree of importance she placed on the pursuit of church unity before reviewing her understanding of the nature of church unity and the causes of disunity within the church. It then outlines the ways in which Ellen White understood church unity could be attained. The chapter concludes with implications for the pursuit of unity within the Seventh-day Adventist Church in the twenty first century.

Given the high probability that God of the Bible exists, this chapter explores core features or characteristics of God which are revealed there. These are summed up by the terms “transcendence” and “personhood”. While God transcends, or remains separate from his creation, He takes repeated initiative revealing himself. The Bible is largely a series of accounts of these revelations. While terms such as creator, ruler and judge provide insight, the ultimate revelation of what God is like is found in the person of Jesus.

A study of the language of appointment to offices and roles in Scripture contributes to a theology of such appointment and suggests several ways in which these appointments may be ritually celebrated and the language in which they can be profitably described. However, it nowhere suggests the concept of ordination itself.

There is evidence that the earliest followers of Jesus included a group considered to carry the role assigned to the maskilim, “the wise” of Daniel chapters 11 and 12. They provided a ministry of discernment, instruction in eschatological matters, and spiritual guidance to the larger community of believers.