By Deborah Wallace Ruddy
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Additional info for A Christological Approach to Virtue: Augustine and Humility
3 (WSA III/6:108). "1l6 Hampson contends that Christianity needs to shift its focus to the virtue of courage and the understanding of power as empowerment. especially when it speaks to those who are powerless. She concludes her argument saying: We may say that whereas powerfulness means self-aggrandisement. and abnegation of power means self-loss. " (246) She adds. "God is not seen as serving us. nor as sacrificing God's self for us, nor asking us to lose ourselves. That is to say God must be seen as one with us, as enabling us to be ourselves.
6 In short, Augustine insists that knowing Jesus Christ entails knowing his humility, for Jesus Christ, first and foremost. i Augustine develops the theme of Christ's humility and its various dimensions by relating it to almost every aspect of his theology. As one whose writings were sparked in large part by polemics. pastoral concerns, and inquiries from church leaders as well as ordinary believers and unbelievers, Augustine does not give his readers a carefully delineated account of humility.
Sin and Grace. • 51. • 154. 149. 35 · . [nhe inadequacy of understanding sin solely as pride has become almost a commonplace. Women's sin,' it is implied again and again, is not self-centeredness but what have historically been considered the Christian virtues. , while perhaps necessary counterweights to the behavioral excesses of a stereotypically male culture, have been preached to and taken to heart by women, for whom they are already a way of life. 98 While Saiving focuses on the biological and psychological differences between men and women, Plaskow aims to show that typically female patterns of behavior derive primarily from societal expectations of women.