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This 6 page paper discusses the ways in which Kierkegaard's concepts of "stadier" and "confiniums" are important to his concept of spiritual growth. Bibliography lists 5 sources.
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6 pages (~225 words per page)
File: D0_HVStadir.rtf
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hostile and essentially meaningless place which man opposes by the exercise of his free will (Existentialism). Though it is usually considered bleak, nihilistic and atheistic, Kierkegaard was a devout
Christian who believed in God. This paper discusses the ways in which Kierkegaards concepts of "stadier" and "confiniums" are important to his concept of spiritual growth. Spiritual Growth
We generally consider St. Augustine to be the archetypal example of a writer who explains the concept of a spiritual journey. Sometimes such a journey actually involves physical
movement, but most often its understood as an inward journey toward greater enlightenment and understanding. Today, many people meditate as a way to "center" themselves and find peace so
that they can listen to inner guidance; but St. Augustine appears to hold conversations with God. He tells God that first, he wants to recount his sins, apparently as a
sort of starting point. "I will now call to mind my past foulness, and the carnal corruptions of my soul; not because I love them, but that I may
love Thee, O my God" (Book II, I). He says that he is reviewing his "most wicked ways in the very bitterness of my remembrance, that Thou mayest grow
sweet unto me" (II, I). It seems that Augustine wants to review the past in order to share the journey to the present, and to remind us that God
has forgiven him (been sweet to him). He goes on to explain that he had turned from the "One Good" into dissipation so that he desired only to please
himself and be found pleasing by other men (II, I). He "stank" he says, and the love in which he indulged was not the love of friendship or of
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