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Relevant bibliographies by topics / Augustine, Spiritual life

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Academic literature on the topic 'Augustine, Spiritual life'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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Journal articles on the topic "Augustine, Spiritual life"

1

Grossi, Vittorino. "Para leer la espiritualidad de Agustín. Elementos espirituales." Augustinus 65, no. 1 (2020): 53–78. http://dx.doi.org/10.5840/augustinus202065256/25713.

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The article deals with the key ideas to understand S. Augustine’s Spirituality, setting in its context the figure of the postconstatinian saint, and discussing the topic of the degrees of sanctity in Saint Augustine. Later, it deals with the various spiritual phases in the writings of Saint Augustine, dividing the life of the doctor of Hippo in two moments, before and after his priestly ordination, pointing out in the second stage the role and function of the Holy Spirit as love and principle of holiness. The importance of spiritual man in the period of the anti-Pelagian struggle is also revealed. It also explains what is for Saint Augustine the spirituality of the heart.

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Johansen, James D. "Hermeneutic Applications from the Patristic Exegetes." Socio-Historical Examination of Religion and Ministry 2, no. 2 (October 1, 2020): 112–41. http://dx.doi.org/10.33929/sherm.2020.vol2.no2.07.

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This paper examines modern hermeneutic approaches and how patristic exegetes can complement interpretative methods. Modern hermeneutics apply different procedures depending on the genre. Kannengiesser’s Handbook of Patristic Exegesis is used to summarize patristic views by specific book and genre, while Russell’s Playing with Fire, Klein, Blomberg and Hubbard’s Introduction to Biblical Interpretation, and Kaiser and Silva’s, Introduction to Biblical Hermeneutics frame the range of modern hermeneutic approaches. Perspectives on spiritual formation are addressed per genre since it is important for biblical interrelation and application and was valued by patristic exegetes like Augustine. The paper shows how patristic exegetes focused on the spiritual and seeking the Bible’s deeper meaning. It demonstrates how Russell’s spiritual formation emphasis aligns with Augustine’s spiritual burning that transformed his life and how this emphasis aligns with the patristic exegetes’ desire to seek deeper spiritual meaning in scripture.

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Barnett, Christopher B. "“Rest” as Unio Mystica?: Kierkegaard, Augustine, and the Spiritual Life." Spiritus: A Journal of Christian Spirituality 16, no. 1 (2016): 58–77. http://dx.doi.org/10.1353/scs.2016.0005.

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Satriyo, Yohanes Ega, and Agustinus Supriyadi. "PEMAHAMAN PESERTA DIDIK TERHADAP PENDIDIKAN MANUSIA SECARA UTUH DAN KRISTIANI DI SMAK ST. AUGUSTINUS KEDIRI." JPAK: Jurnal Pendidikan Agama Katolik 19, no. 2 (September 28, 2019): 60–76. http://dx.doi.org/10.34150/jpak.v19i2.229.

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The whole human education includes: physical, spiritual, intellectual, sosial, moral and sexual aspects. Genrrally, the whole human education is seen as fostering physical and spiritual aspects. Gravissimum Educationis says that Christian education is also the whole human education in which the implementation is based on the spirit of gospel and Jesus Christ. Through Christian education, the students are provided various knowledges and preverences of life so that, they can participate to realize the public welfrare and the ultimate goal of salvation. The development of a more and instant time has led to various aspects of life, including the process of education.The succes meaning of an education that should be emphasize the process, has sifted in meaning. The shifting meaning is evident from the efforts of the school or students who persue only academic values in a report of learning outcomes. In this regard, SMAK St. Augustinus Kediri, is one of Catholic educational institutions that must provide the whole and Christian human education. The issues that arise are: How is student's understanding on the wholeand Christian human education?How is the whole and Christian human education carried at SMAK St. Augustine Kediri? Based on the problems, the aim of this study is to describe students' understanding on the whole and Christian human at SMAK St. Augustinus Kediri and describe the implementation of thewhole and Christian human educationat SMAK St. Augustine Kediri. Through qualitative research, interviews were conducted to 10 respondents of grade XII SMAK St. Augustine Kediri. The conclusion of the study are: first, students understand the meaning of the whole human education. Second, students understand the meaning of Christian education. Third, wholeand Christian human education has almost been implemented at SMAK St. Augustinus Kediri, but there are still some things that need to be improved.

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Wales, Jordan Joseph. "Contemplative Compassion." Augustinian Studies 49, no. 2 (2018): 199–219. http://dx.doi.org/10.5840/augstudies201861144.

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Gregory the Great depicts himself as a contemplative who, as bishop of Rome, was compelled to become an administrator and pastor. His theological response to this existential tension illuminates the vexed questions of his relationships to predecessors and of his legacy. Gregory develops Augustine’s thought in such a way as to satisfy John Cassian’s position that contemplative vision is grounded in the soul’s likeness to the unity of Father and Son. For Augustine, “mercy” lovingly lifts the neighbor toward life in God. Imitating God’s own love for humankind, this mercy likens the Christian to God’s essential goodness and, by this likeness, prepares him or her for the vision of God, which Augustine expects not now but only in the next life. For Augustine, the exercise of mercy can—when useful—involve a shared affection or understanding. Gregory makes this shared affection essential to the neighborly love that he calls “compassion.” In this affective fellowship, Gregory finds a human translation of the passionless unity of Father and Son—so that, for Gregory, compassion becomes the immediate basis for and consequence of seeing God—even in this life. Compassion does not degrade; rather, it retrenches the perfection of contemplation. Reconciling compassionate activity and contemplative vision, this creative renegotiation of Augustine and Cassian both answered Gregory’s own aspirations and gave to the tumultuous post-Imperial West a needed account of worldly affairs as spiritual affairs.

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Chabi, Kolawole. "Augustine’s Eucharistic Spirituality in his Easter Sermons." Augustinianum 59, no. 2 (2019): 475–504. http://dx.doi.org/10.5840/agstm201959229.

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This article studies Augustine’s Eucharistic Spirituality as it emerges primarily from his preaching, in his catechesis during the Easter Season. It investigates how the bishop of Hippo explains to the neophytes the transformation that makes bread and wine into the Body and Blood of Christ in order to ignite their awareness about what it is that they receive at the Altar. It further considers what Augustine indicates as the spiritual disposition necessary for the reception of the sacrament and its effects in the life of those who worthily share in it. Finally, the article explores the link Augustine establishes between the Eucharist and the Church to demonstrate the importance of Unity among those who approach the Altar of the Lord and the need to continuously become what we receive even today as we perpetuate the memorial of the Lord in our Eucharistic celebrations.

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Wojda, Jacek. "Św. Augustyn, jego życie moralne i duchowe w autowypowiedziach w "Enarrationes in psalmos"." Vox Patrum 60 (December 16, 2013): 473–86. http://dx.doi.org/10.31743/vp.4002.

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St. Augustine, beside his typically autobiographical work – Confessiones, left a number of statements about himself in his many writings, among which the outstanding place is taken by his Enarrationes in Psalmos. By reflecting on the person of St. Augustine, through the prism of his statements in Enarrationes in Psalmos, one can reveal and realize the great richness of what regards his moral and spiritual life. Augustine, being a priest, then a bishop, and fulfilling the office of preacher, refers to his life from before his conversion, recalls his baptism, and analyzes his commitment to the new way of life. His conversion and baptism are of particular importance by driving him from one stage of life to the other. This second phase of his biography, however, does not cancel out some struggles with worldly temptations and various adversities in pastoral ministry. The leading of „perfect” life is embodied in the work of God’s mercy. Confessiones efficiently assist to discover Augustine of Enarrationes in Psalmos, who reveals his heart and his person for the benefit of people entrusted to his pastoral care.

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8

Charry, Ellen T. "Educating for Wisdom: Theological Studies as a Spiritual Exercise." Theology Today 66, no. 3 (October 2009): 295–308. http://dx.doi.org/10.1177/004057360906600303.

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Augustine set the goal of human life as knowing, loving, and enjoying God forever. He also set the practical task of theology as knowledge of God seeking the wisdom of God. Theology is to enable wisdom. The fourfold curriculum now focuses primarily on mastering information and technical ministerial skills. If Augustine is correct, however, the various theological subdisciplines, now generally divided into guilds, share a sacred calling that transcends their various subject matters and methods. If teaching, scholarship, and learning aim at wisdom, then teachers, scholars, and students pursue a common goal. Theological students want to become wise in God, and their teachers are there to help them. Informing students about history, literary tropes, various construals of doctrines, and the skills of preaching and counseling is a necessary but preliminary step in helping students grow spiritually.

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9

Chabi, Kolawole. "Espiritualidad eucarística en los Sermones de Pascua de san Agustín." Augustinus 66, no. 1 (2021): 189–211. http://dx.doi.org/10.5840/augustinus202166260/2616.

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This article studies Augustine’s Eucharistic Spirituality as it emerges from primarily from his preaching, in his catechesis during the Easter Season. It investigates how the bishop of Hippo explains the transformation that makes bread and wine into the Body and Blood of Christ to the neophytes. It further considers the spiritual disposition necessary for the reception of the sacrament and its effects in the life of those who worthily share in the Sacred Banquet. Finally, the article explores the link Augustine establishes between the Eucharist and the Church to demonstrate the importance of Unity among those who approach the altar of the Lord.

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10

Mejzner, Mirosław. "“The Way of the Heart” in the Experience and Reflection of St. Augustine." Collectanea Theologica 90, no. 5 (March 29, 2021): 477–504. http://dx.doi.org/10.21697/ct.2020.90.5.20.

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In the writings of St. Augustine, the Latin word cor occurs more than 8,000 times, being one of the most important, though ambiguous, terms of his anthropology and spirituality. As a synonym for the inner man (homo interior) it encompasses the whole affective, intellectual, moral and religious life. In this sense, it is the privileged place for a personal encounter with God. The analysis of Augustine’s writings reveals a link between the concept of the Trinity and indications concerning the spiritual life of man. Reflections on the “heart” can be put into a kind of triptych: creation “in the image of God,” illumination by Christ, and dilatation by the Holy Spirit. The impact of God on the human heart should find its completion in a voluntarily adopted attitude of adoration, humility and love.

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Dissertations / Theses on the topic "Augustine, Spiritual life"

1

Lawrence, Jeff D. "The necessity of immediate receiving I Corinthians 4:7 in Augustine's spirituality /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Books on the topic "Augustine, Spiritual life"

1

Augustine. Meditations of Saint Augustine. Villanova, PA: Augustinian Press, 1995.

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2

Byrne, Lavinia. The life and wisdom of Augustine of Hippo. London: Hodder & Stoughton, 1998.

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3

Sage, Athanase. The religious life according to Saint Augustine. Brooklyn, N.Y: New City Press, 1990.

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4

"Come love with me": Saint Augustine as spiritual guide. New York: Paulist Press, 2015.

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5

15 days of prayer with Saint Augustine. Liguori, Mo: Liguori, 2000.

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6

Baker, Augustine. Fr. Augustine Baker: Doubts and calls. Salzburg: Institut für Anglistik und Amerikanistik, 1999.

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7

Augustine. Hungering for God: Selected writings of Augustine. Nashville, TN: Upper Room Books, 1997.

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8

Day by day with Saint Augustine. Collegeville, Minn: Liturgical Press, 2006.

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9

Overcoming our evil: Human nature and spiritual exercises in Xunzi and Augustine. Washington, D.C: Georgetown University Press, 2006.

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10

Augustine. Early will I seek you: A 40-day journey in the company of Augustine : devotional readings. Minneapolis, Minn: Bethany House, 1991.

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Book chapters on the topic "Augustine, Spiritual life"

1

Kenney, John Peter. "Mystic and Monk: Augustine and the Spiritual Life." In A Companion to Augustine, 284–96. Oxford, UK: Wiley-Blackwell, 2012. http://dx.doi.org/10.1002/9781118255483.ch22.

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Clark, Stephen R. L. "Descartes' Debt to Augustine." In Philosophy, Religion and the Spiritual Life, 73–88. Cambridge University Press, 1992. http://dx.doi.org/10.1017/cbo9780511563799.006.

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"15. The Treasure Of The Manichaean Spiritual Life." In In Search of Truth. Augustine, Manichaeism and other Gnosticism, 235–43. BRILL, 2011. http://dx.doi.org/10.1163/ej.9789004189973.i-730.67.

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4

van Egmond, Bart. "Confessions." In Augustine's Early Thought on the Redemptive Function of Divine Judgement, 196–255. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198834922.003.0005.

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The fifth chapter asks whether Augustine’s view of the relationship between judgement and grace, as it had developed until 396, returns in his theological autobiography, the Confessions. The conclusion is affirmative. Augustine’s life between the deferral of his baptism and its reception is described as God’s lawsuit with him, which finally leads to his surrender to God as Father. It is further argued that Augustine does not regard his conversion in the garden of Milan as the central moment of his conversion, but rather the moment of his baptism. After his conversion in the garden of Milan, he still had to learn at Cassiciacum—by divine chastisement—that the reign of sin in the Christian life is rather broken through the death of Christ (of which baptism assures the believer) than by the inward, spiritual strenght of the reborn heart.

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Schwehn, Mark R. "Conclusion: Adam’s Exile." In Exiles from Eden. Oxford University Press, 1992. http://dx.doi.org/10.1093/oso/9780195073430.003.0010.

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“In Adam’s fall/ We sinned all.” This ditty from the New England Primer belongs quite literally to the alphabet of early American schooling. Its theology belongs ultimately to Augustine, the author of the doctrine of original sin. But what became, for centuries after Augustine, one of the orthodox teachings of Western Christendom became for Henry Adams, the self-styled fallen American, a mere conceit, a presumptuous play upon a name. By subverting the Protestant ethic, Max Weber, Adams’s exact contemporary, formulated the modern academic ethos. By inverting the Augustinian version of the Christian story, Adams developed a beguiling image of the modern educated personality. I have tried in this essay to explore the considerable historical significance of these subversions. To read Max Weber is to understand the utterly distinctive character of the modern research university as itself the result of those forces of modernity that Weber analyzed as acutely and extensively as anyone else in the twentieth century. To read Henry Adams, feeling with profound ambivalence these same abstract forces of specialization, intellectualization, and disenchantment, is to witness the creation of the modern university graduate. Indeed, as I have tried to show here, Adams’s Education represents something of a modern manual of spiritual development from unity to multiplicity, from innocent wonder to “committed contextual relativism.” We have seen that Weber defined the modern academic vocation by transmuting a religious vocabulary drawn from the Reformed tradition. We have therefore reappropriated from the Reformed and from other religious traditions the language of the spiritual virtues to develop an alternative account of the academic calling. This redescription permitted us to see that many contemporary practices within the academy still depend for their success upon the exercise of the very spiritual virtues that the prevalent Weberian ethos would deny or obscure from view. In a manner and with a purpose very much like Weber’s, Henry Adams and James Joyce appropriated and sometimes subverted the mythic vocabulary of the great Biblical creation narratives in order to develop distinctively modem expressions of spiritual formation.

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Chinca, Mark. "Out of This World." In Meditating Death in Medieval and Early Modern Devotional Writing, 66–108. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198861980.003.0003.

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The chapter examines the earliest set of instructions in the vernacular for meditating on death and the afterlife. First included in a handbook of practical and pastoral theology dating from the 1270s called the Miroir du Monde, these instructions achieved widespread diffusion through all classes of laypeople and clergy in the revised version of the Miroir by Friar Laurent d’Orléans, the Somme le Roi (1279). The instructions exhort readers to “go out of this world” once a day by imagining that they have died and their souls have gone first to hell, then to purgatory and paradise, in order to see what punishments and rewards await human beings in the next life. The chapter discusses the epistemology of meditative vision, and its background in Augustine’s theory of corporeal, spiritual, and intellectual vision; it examines how readers’ meditative visualization of the afterlife is facilitated by key metaphors of the text, sometimes accompanied by manuscript illustrations; it also describes the linguistic consequences of a daily implementation of the exercise.

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