Shameful Victory

"The book offers a history of Chavez Ravine with special attention to the period after World War II to the early 1960s, studying Los Angeles and its political structure, the contractions in policies around public housing, the impact on Mexican Americans, and the building of Dodger Stadium and the arrival of the team to Chavez Ravine"--Provided by publisher.

In Mallparks, Michael T. Friedman observes that as cathedrals represented power relations in medieval towns and skyscrapers epitomized those within industrial cities, sports stadiums exemplify urban American consumption at the turn of the twenty-first century. Grounded in Henri Lefebvre and George Ritzer's spatial theories in their analyses of consumption spaces, Mallparks examines how the designers of this generation of baseball stadiums follow the principles of theme park and shopping mall design to create highly effective and efficient consumption sites. In his exploration of these contemporary cathedrals of sport and consumption, Friedman discusses the history of stadium design, the amenities and aesthetics of stadium spaces, and the intentions and conceptions of architects, team officials, and civic leaders. He grounds his analysis in case studies of Oriole Park at Camden Yards in Baltimore; Fenway Park in Boston; Dodger Stadium in Los Angeles; Nationals Park in Washington, DC; Target Field in Minneapolis; and Truist Park in Atlanta.

Helps adult victims of sexual assault move from brokenness to healing. This book outlines a theology or redemption and includes an application of how the disgrace of the cross can lead victims toward grace.

Virginia Burrus explores one of the strongest and most disturbing aspects of the Christian tradition, its excessive preoccupation with shame. While Christianity has frequently been implicated in the conversion of ancient Mediterranean cultures from shame- to guilt-based and, thus, in the emergence of the modern West's emphasis on guilt, Burrus seeks to recuperate the importance of shame for Christian culture. Focusing on late antiquity, she explores a range of fascinating phenomena, from the flamboyant performances of martyrs to the imagined abjection of Christ, from the self-humiliating disciplines of ascetics to the intimate disclosures of Augustine. Burrus argues that Christianity innovated less by replacing shame with guilt than by embracing shame. Indeed, the ancient Christians sacrificed honor but laid claim to their own shame with great energy, at once intensifying and transforming it. Public spectacles of martyrdom became the most visible means through which vulnerability to shame was converted into a defiant witness of identity; this was also where the sacrificial death of the self exemplified by Christ's crucifixion was most explicitly appropriated by his followers. Shame showed a more private face as well, as Burrus demonstrates. The ambivalent lure of fleshly corruptibility was explored in the theological imaginary of incarnational Christology. It was further embodied in the transgressive disciplines of saints who plumbed the depths of humiliation. Eventually, with the advent of literary and monastic confessional practices, the shame of sin's inexhaustibility made itself heard in the revelations of testimonial discourse. In conversation with an eclectic constellation of theorists, Burrus interweaves her historical argument with theological, psychological, and ethical reflections. She proposes, finally, that early Christian texts may have much to teach us about the secrets of shame that lie at the heart of our capacity for humility, courage, and transformative love.

A Bishop’s special office is to teach; St. Ambrose himself, however, has to learn in order that he may teach; or rather has to teach what he has not learnt; at any rate learning and teaching with himself must go on together.