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On Self-Harm, Narcissism, Atonement and the Vulnerable Christ explores St. Augustine of Hippo's theology of sin, described as various forms of self-loathing and self-destruction, in addition to sin's antidote, a vulnerable relationship with the crucified Christ. Incorporating recent thinking on self-destruction and self-loathing into his reading of Augustine, David Vincent Meconi explores why we are not only allured by sin, but will actually destroy ourselves to attain it, even when we are all too well aware that this sin will bring us no true, lasting pleasure. Meconi traces the phenomena of self-destruction and self-loathing from Augustine to today. In particular, he focuses in on how self-love can turn to self-harm, and the need to provide salvage for such woundedness by surrendering to Christ, showing how Augustine's theology of sin and salvation is still crucially applicable in contemporary life and societies.
On Self-Harm, Narcissism, Atonement and the Vulnerable Christ explores St. Augustine of Hippo's theology of sin, described as various forms of self-loathing and self-destruction, in addition to sin's antidote, a vulnerable relationship with the crucified Christ. Incorporating recent thinking on self-destruction and self-loathing into his reading of Augustine, David Vincent Meconi explores why we are not only allured by sin, but will actually destroy ourselves to attain it, even when we are all too well aware that this sin will bring us no true, lasting pleasure. Meconi traces the phenomena of self-destruction and self-loathing from Augustine to today. In particular, he focuses in on how self-love can turn to self-harm, and the need to provide salvage for such woundedness by surrendering to Christ, showing how Augustine's theology of sin and salvation is still crucially applicable in contemporary life and societies.
Augustine has put an important mark on later Christian thinking. Moreover, he composed a lot of writings: more than eight hundred sermons, some three hundred letters, and a hundred works in which he unfolds his theological vision. This book presents some basic thoughts on the spirituality of this great church father. In different ways the author clarifies in which sense the spirituality of Augustine can be a breath of fresh air for our times. The conversion experience that Augustine went through ultimately became the experience of a growing trust in God who first loved us. Step by step, Augustine unfolded Christ in his many sermons and writings as a humble physician, mediator, and shepherd. Augustine developed a spirituality of togetherness: inner life is intrinsically linked to community life and apostolate. The spirituality of the Church as the Whole Christ is expressed in the loving care of the poor and vulnerable. His lived experience of the value of friendship and hospitality, the precious treasure of faith in Christ, the humble Physician, his concept of the Pilgrim-Church, and his vision of Mary, the dignity of the earth remain invaluable for the twenty-first century.
Just Traveling celebrates overcoming distance and seeking difference as defining human traits. Following the scriptural witness of God as the Earthroamer, the book explores the liminal qualities of traveling through six movements: anticipating, leaving, surrendering, meeting, caring, and returning. To travel is to move at the speed of being present to one's experiences, bridging distance and difference through acts of care. Drawing on personal experience as well as the wisdom of theology, anthropology, psychology, philosophy, and cultural studies, Hamman reimagines travel in a welcoming and beautiful, yet also complex and troubled world. Whether leaving home serves our wanderlust and curiosity or has personal or spiritual purposes; whether we travel a few miles or cover vast distances, we travel best when we contribute to human flourishing. Care--the compassionate reaching out to someone or something--is the practice that allows one to travel differently. The spirituality of roads is filled with hopeful restorative potential, and life is best lived with the Earthroamer.
This second volume delves into the intricate dynamics that surrounded the use of Scripture by North African Christians from the late-fourth to the mid-seventh century CE. It focuses on the multivalent ways in which Scripture was incorporated into the fabric of ecclesial existence and theological reflection, as well as on Scripture’s role in informing and supporting these Christians’ decision-making processes. This volume also highlights the intricate theological and philosophical deliberations that were carried out between and among influential North African Christian leaders and scholars—in diverse cultural and geopolitical settings—while paying attention to the complex manner in which these Scripture-laden discourses intersected the wide variety of religious opinions and ecclesiastical and/or theological movements that so clearly marked this region in this era.
Susannah Ticciati draws on Augustine to address the question of truth in the public sphere. In the face of the degeneration of public normative discourse, the book finds in Augustine the resources for the repair of a series of (post)modern oppositions, making way for a rehabilitation of public normativity. The book discovers in Augustine a truth that is at once inward and public. It is a truth which both scriptural author and interpreter, prompted by the words of Scripture, seek in common. It is a truth which Christ speaks on behalf of others, and which others in turn are liberated to speak in Christ. Through Augustine, Ticciati offers a scriptural hermeneutic that overcomes a false opposition between modern and postmodern modes of reading, and arrives at a Christologically informed vision of coinherence rather than inclusion, of substitutionary rather than tokenist representation, and of cosmic rather than colonial breadth.
This first of a two-volume work provides a new understanding of Western subjectivity as theorized in the Augustinian Rule. A theopolitical synthesis of Antiquity, the Rule is a humble, yet extremely influential example of subjectivity production. In these volumes, Jodra argues that the Classical and Late-Ancient communitarian practices along the Mediterranean provide historical proof of a worldview in which the self and the other are not disjunctive components, but mutually inclusive forces. The Augustinian Rule is a culmination of this process and also the beginning of something new: the paradigm of the monastic self as protagonist of the new, medieval worldview. In this volume, Jodra takes one of the most influential and pervasive commons experiments-Augustine's Rule-and gives us its Mediterranean backstory, with an eye to solving at last the riddle of socialism. In volume two, he will present his solution in full, as a kind of Augustinian communitarianism for today. These volumes therefore restore the unity of the Hellenistic and Judaic world as found by the first Christians, proving that the self and the other are two essential pieces in the construction of our world.
For Augustine, that the Word became flesh transformed a merely human understanding of the virtues and grounds all virtue in humility. The Way of Humility: Augustine's Theology of Preaching explores how this truth became a new paradigm for understanding the scriptures and thus, how Augustine embodied the virtue in the preaching of the scriptures. One of Augustine's most devoted students, Possidius, said that anyone can learn from reading Augustine, but "those were able to profit still more who could hear him speak in church and see him with their own eyes. Truly, he was indeed one of those of whom it is written, 'speak this way and act the same way.'" The Way of Humility searches for evidence of the virtue of humility in action through the preaching of the humble Word in the sermons of Augustine. Many know of Augustine through his more famous treatises but few have encountered the Doctor of Grace where he had his most immediate impact, preaching. The Way of Humility follows the sermons through several traditional theological loci, ecclesiology, Christology, soteriology to uncover what can be learned about Augustine's theology through the way he preached to a mixed audience of urbanites and rustics, many of whom did not have the benefit of a formal education. Throughout the book, we see the interplay between Augustine's action in speech and Augustine's more direct statements on his theology of Preaching. Through handing over Christ in his sermons, he became himself an example of humility for the congregation on their journey toward the final end for all people, the Beatific Vision.
The Reading Augustine series presents concise, personal readings of St. Augustine of Hippo from leading philosophers and religious scholars. Ian Clausen's On Love, Confession, Surrender and the Moral Self describes Augustine's central ideas on morality and how he arrived at them. Describing an intellectual journey that will resonate especially with readers at the beginning of their own journey, Clausen shows that Augustine's early writing career was an outworking of his own inner turmoil and discovery, and that both were to summit, triumphantly, on his monumental book Confessions (AD 386-401). On Love, Confession, Surrender and the Moral Self offers a way of looking at Augustine's early writing career as an on-going, developing process: a process whose chief result was to shape a conception of the moral self that has lasted and prospered to the present day.
In an increasingly divided and secularized world, in an age of unbelief, we yearn for increased unity, for a sense of the transcendent, for a humanism that does not force one to choose between God and the world. This humanism requires an integration of ancient wisdom with modern learning, or, one might say, faith and reason, religion and science, Christology and cosmology. As the Gospel of Matthew puts it, the sage goes into the storehouse to bring out both something old and something new. To this Christian humanism both Thomas Aquinas and Pierre Teilhard de Chardin have significant contributions to make. One is not forced to choose between them but rather to see in these two visionaries--one medieval, one modern--complementary insights. One philosophically precise, the other scientifically trained, they challenge us to look again at our search for wholeness, for holiness. Can we see something of what they saw? Can we seek something of what they sought?