The result is a full and wide-ranging narrative account of St. Augustine's thinking on the human condition, justice, the State, slavery, private property and war. This comprehensive sourcebook will be of value to students of St. Augustine at all levels."--Jacket.

In this book Miles Hollingworth investigates how Augustine's understanding of discipleship causes him to resist the normal tendencies of Western political thinkers. On the one hand, he does not attempt to delineate an ideal state in the classical fashion: to his mind, the Garden of Eden can be an archetype for nothing on earth. And on the other hand, he does not seek to achieve an ideological perspective on the proper relations between Church and State. In fact his Pilgrim City is shown to lie beyond utopianism, realism and the normal terms of political discourse. It stands, instead, as a singular challenge to the aspirations of politics in the West; and so standing it calls for a reassessment of his position in the history of political thought. This book will be of interest to theologians as well as historians of political thought. It will also appeal to anyone with an interest in the history of ideas.

What does “missional” mean for small Christian communities in a deeply secular society? Leading missiologist Stefan Paas asks what missional spirituality could possibly mean for today’s local church. This fully revised new international edition will make this an important introduction to contemporary thinking on mission and the church.

“Karol Wojtyła, Pope John Paul II, was a man whose life was the expression of a richly textured and multidimensional soul. The many layers of that soul took on their first, mature form in Kraków.” – George Weigel In this beautifully illustrated spiritual travelogue, New York Times bestselling author George Weigel leads readers through the historic streets of Kraków, Poland, introducing one of the world’s great cities through the life of one of the most influential Catholic leaders of all time. “To follow Karol Wojtyła through Kraków is to follow an itinerary of sanctity while learning the story of a city.” Weigel writes. “Thus, in what follows, the story of Karol Wojtyła, St. John Paul II, and the story of Kraków are interwoven in a chronological pilgrimage through the life of a saint that reveals, at the same time, the dramatic history and majestic culture of a city where a boy grew into a man, priest, a bishop—and an apostle to the world.” With stunning photographs by Stephen Weigel and notes on the city’s remarkable fabric by Carrie Gress, City of Saints offers an in-depth look at a man and a city that made an indelible impression on the life and thought of the Catholic Church and the 21st century world.

The book presents human history as being a conflict between what Augustine calls the City of Man and the City of God, a conflict that is destined to end in victory of the latter. The City of God is marked by people who forgot earthly pleasure to dedicate themselves to the eternal truths of God, now revealed fully in the Christian faith. The City of Man, on the other hand, consists of people who have immersed themselves in the cares and pleasures of the present, passing world. Though The City of God follows Christian theology, the main idea of a conflict between good and evil follows from Augustine's former beliefs in Manichaeanism. A philosophy based on the idea of primordial conflict between light and darkness or goodness and evil. In the case of City of God, it is the City of God (representing light) and the City of Man (representing darkness). Though his book follows an ideology of Manichaeanism, he still distances himself from them by calling them heretics: ..". I say, so just and fit, which, when piously and carefully weighed, terminates all the controversies of those who inquire into the origin of the world, has not been recognized by some heretics ..." Later, when Augustine converted to Christianity he at one point accepted Neo-Platonism. He ends up adding an idea of Neo-Platonism with a Christian idea in The City of God when he says: "As for those who own, indeed, that it was made by God, and yet ascribe to it not a temporal but only a creational beginning ..."