Academic literature on the topic 'Spiritual Povera'

We usually see the poor through lenses of physical poverty. Unfortunately, we have few measures to gauge the “lost” or spiritually poor. Spiritual indices developed by World Vision are described and then examined using four statistical tests. Results show that the indices are generally reliable. The measures, however, should be used in tandem as spiritual poverty is a very difficult subject to evaluate objectively.

This study aims to analyze the impact of zakat on the level of poverty in Padang city based on the CIBEST perspective. The methods used in this study were interviews and questionnaires. The data analysis technique used is the CIBEST model. The results of the CIBEST Index analysis for Padang city show that 53.25% of families live in prosperous conditions, that is, they are materially and spiritually capable. 23.625% of families are in conditions of material poverty, as much as 14% in conditions of spiritual poverty, and 9,125% are in conditions of absolute poverty, which is materially and spiritually poor. Through zakat, the poor can fulfill their rights to material needs. In addition, empowering the poor through a perspective on poverty. Changing the people's mindset towards poverty is the main spirit of making changes towards a better life.

<p>This research aims to analyze the impact of productive zakat program in poverty alleviation of mustahik households, based on materially and spiritually aspects. Primary data was used as the source of data through distributing administered questionnaires in four rural areas in Bogor Regency. 121 respondents had been interviewed. They were the recipients of Masyarakat Mandiri program of Dompet Dhuafa Amil Institution. CIBEST model which have been developed by Beik dan Arsyianti (2014) was used as the tool of analysis. CIBEST model comprising four indices is used as tool of analysis. These indices are welfare index, material poverty index, spiritual poverty index and absolute poverty index. It is found that the presence of zakat utilization program is able to increase welfare index of the mustahik by 147.14 percent. The material poverty index, spiritual poverty index and absolute poverty index can also be reduced by 49.6 percent 1.6 and 12.3 percent, respectively. Meanwhile, welfare index increase by 63.7 percent. In conclusion, productive zakat program give positive impact to the mustahik household life.</p><p><br />Keywords: CIBEST model, Islamic poverty index, poverty, productive-based zakat program</p>

Christian development agencies often purport to work with the physically and spiritually poor. Do they? To answer this question, several measures of poverty are combined into two indices to better define “the poor.” World maps and a scatter plot are used to show physical and spiritual poverty. The question is then answered for one Christian development agency. World Vision International. The paper concludes with implications for mission. What does presenting the gospel mean in a world in which the physically poor are often the most spiritually impoverished? Now add restrictions to speech, especially in Muslim countries, where the verbal gospel is unwelcomed. In such situations, holistic practitioners would seem to be the messengers of the hour.

Productive zakat is one of distribution of aid that has two dimensions, the economic and spiritual dimensions. The effectivity of productive zakat economically and spiritually can be measured through the calculation of the CIBEST index (Center for Islamic Business and Economic Studies). This study aims to analyze the impact of zakat on the mustahiq’ household income, mustahiq’s spiritual and household conditions with Quadrant CIBEST before and after receiving zakat assistance from empowerment and utilization programs Laznas Inisiatif Zakat Indonesia East Java Representative. The study used a descriptive quantitative research method with 11 mustahiq households as the respondents. The instrument used was the Center for Islamic Business and Economic Studies (CIBEST). The study results showed that the distribution of productive zakat funds could improve the welfare of the mustahiq households by 9% and minimize material poverty by 9%.

One of the major challenges faced by most of the Islamic countries is poverty. This paper attempts to construct the concept of poverty and welfare standards based on Islamic perspective.The study tries to cover both material and spiritual dimensions. These standards are based on CIBEST Quadrant, which is divided into four quadrants: welfare quadrant (I), material poverty quadrant (II), spiritual poverty quadrant (III) and absolute poverty quadrant (IV). Determination of these quadrants is resulted from criteria and indicators of basic material needs and basic spiritual needs. By using household as unit of analysis, this study is able to developCIBEST Model comprising welfare index, material poverty index, spiritual poverty index, and absolute poverty index. Mathematical formula and illustration of the indices are also elaborated to strengthen the concept.DOI:10.15408/aiq.v7i1.1361

Historically, 'the poor' are those who are in need materially and so the way to care for them is to give financial or material assistance. While there has been some progress in the recent century, poverty alleviation still remains a major issue in our world. From a Biblical perspective poverty is one of the consequences of sin, but it is understood in a broader way than merely physical poverty. God works to reverse the results of sin and restore all things, which includes all forms of poverty. In the Old Testament the poor are most often discussed in economic terms, however there are also references to those in spiritual need. The primary principle was that the Israelites were to care for the poor among them, which reflected God's care for them. However, they often fail and are rebuked for exploiting the poor. In the New Testament poverty is discussed even more clearly in an holistic way: there are the materially poor, the socially poor, but all people are spiritually poor. Hence the way to care for the poor must address these different types of poverty. Of paramount importance is to help people out of spiritual poverty, for that has eternal consequences. However, it is also clear that Christians who properly understand God's grace to them, will respond by caring for others holistically. Such care was seen in the early NT church from congregations who were transformed to serve, as taught and modelled by Jesus. The ongoing challenge for Christian churches today is to continue to care for all varieties of the poor, enabling and empowering them to help themselves as Jesus' instructed.

This research attempts to analyze the role of productive-based zakat program in reducing poverty level of mustahik (zakat recipient) households from the perspective of material and spiritual dimensions. The study utilizes primary data which is obtained from interview through questionnaire in DKI Jakarta and Bogor Regency. 221 respondents are selected and interviewed as research samples. They are zakat beneficiaries managed by BAZIS DKI Jakarta and Dompet Dhuafa. The primary data collection was conducted on February until May 2015. CIBEST model comprising four indices is used as tool of analysis. These indices are welfare index, material poverty index, spiritual poverty index and absolute poverty index. It is found that the presence of zakat utilization program is able to increase welfare index of the mustahik by 96.8 percent. The material poverty index and absolute poverty index can also be reduced by 30.15 percent and 91.30 percent, respectively. Unpredictable result occurs on spiritual poverty index in which there is an increase of two households living under spiritual poverty. It means that these two zakat recipient households suffer weakening spiritual values despite materially better-off in the presence of zakat program.Keywords: CIBEST model, Poverty, Productive-based zakat programJEL Classification: O150, R290, Z120, Z190

Thesis (MTh)--Stellenbosch University, 2011.
ENGLISH ABSTRACT: The purpose of this research was to identify the role of the Christian children’s worker in the spiritual nurturing of children living in the context of poverty. The nurturing of about twelve million poverty-stricken children in South Africa is an overwhelming task. This is especially true when these Christian children’s workers are an unrecognised force and unsure what such nurturing entails. Unintentionally children could be harmed by hurtful actions. This research is placed within the field of Practical Theology and has been undertaken from a Christian spiritual perspective. The thesis is designed as a literature study and utilised Bronfenbrenner’s ecological systems approach as a lens in the research. It considered the effects of poverty on children and investigated children’s spiritual development in a context of poverty. An exploration of childhood poverty revealed that poverty is by nature complex, multidimensional and never stands on its own. Children’s lives are entangled within the web of poverty affecting all their life contexts. The invisible “violence” of poverty shapes all areas of children’s lives, leaving scars on their physical, cognitive, educational, emotional, behavioural, social and spiritual development which is carried throughout life. An investigation of children’s spiritual development revealed a renewed interest in children’s spirituality from different perspectives, which resulted in different emphases. Children’s spirituality, like a diamond which has multiple dimensions, includes relational consciousness, awareness-, mystery- and value-sensing, and concerns the wellness of the whole-person. Christian children’s spirituality, in addition, emphasises a conscious relationship with God in Jesus Christ through the Holy Spirit. Context, contextual learning and care for the whole child, which is based on a Christian premise, are essential aspects in the process of a child’s spiritual journey. The role of the Christian children’s worker is to ensure that spiritual nurture embraces all aspects of the lives of poverty-stricken children Practical theological reflections revealed that the perceptions of the Christian children’s worker can influence the effectiveness of ministry. Dangers of having a god complex, dualistic views, compartmentalising ministry and a flawed anthropology of children result in ineffective ministry. In contrast, even though poverty affects all relationships, God is already present with the poor, and the face of God can be found in each child. This requires treating them with dignity and guiding them in restored relationships. The principal conclusion was that the Christian children’s worker can play an important role in the spiritual nurturing of poverty-stricken children. The role includes providing a context of regular relationships with a high level of warmth, support and loving care and offering a Christ-centred Christian children’s ministry where children become aware of God’s presence in their lives. The challenge of conflicting tensions, such as financing resources, meaningful relationships with larger groups and ministry to non-Christian children, will remain. Further research is needed on the interplay between spiritual development and childhood poverty and how to explore God’s presence in larger groups among South Africa’s poor children.
AFRIKAANSE OPSOMMING: Die doel van hierdie navorsing was om die Christelike kinderwerker se rol in die geestelike versorging van kinders in ‘n konteks van armoede te bepaal. Die geestelike versorging van die sowat 12 miljoen kinders in Suid-Afrika vasgevang in armoede is ʼn ontsaglike taak, veral in kontekste waar Christelike kinderwerkers nie juis veel erkenning ontvang nie en boonop onseker is van wat geestelike versorging in hierdie konteks behels. As gevolg hiervan kan ondeurdagte optrede kinders onopsetlik skade aandoen. Hierdie navorsing word vanuit ‘n Praktiese Teologiese- en ʼn Christelike-geestelike hoek gedoen. Die tesis is ontwerp as ʼn literatuurstudie, en gebruik Bronfenbrenner se ekologiesesisteembenadering as analitiese lens. Die navorsing handel oor die uitwerking van armoede op kinders, en ondersoek veral kinders se geestelike ontwikkeling in ‘n konteks van armoede. ʼn Verkenning van kinderarmoede bring aan die lig dat armoede van nature kompleks en multidimensioneel is en nooit alleen staan nie. Kinderlewens is verstrik in die web van armoede, wat ál hulle lewenskontekste raak. Die onsigbare ‘geweld’ van armoede het ʼn uitwerking op alle gebiede van kinders se lewens, en laat letsels op kinders se fisiese, kognitiewe, opvoedkundige, emosionele, gedrags-, sosiale en geestelike ontwikkeling wat hulle lewenslank met hulle saamdra. ʼn Ondersoek na kinders se geestelike ontwikkeling dui op hernude belangstelling in dié onderwerp uit verskillende perspektiewe, wat natuurlik ook verskillende aspekte beklemtoon. Soos ʼn diamant met sy veelvuldige dimensies, sluit kindergeestelikheid ʼn relasionele bewussyn sowel as ʼn bewustheids-, misterie- en waardebesef in, en handel oor die welstand van die persoon in sy geheel. Christelike kindergeestelikheid plaas voorts die klem op ʼn bewuste verhouding met God in Jesus Christus deur die Heilige Gees. Konteks, kontekstuele leer, en versorging van die kind in sy geheel – alles gegrond op Christelike beginsels – is noodsaaklike komponente van ʼn kind se geestelike reis. Die rol van die Christelike kinderwerker is om te verseker dat geestelike versorging alle aspekte van die lewens van armoedige kinders omsluit. Praktiese Teologiese refleksie toon dat die opvattings van die Christelike kinderwerker die doeltreffendheid van bediening kan beïnvloed. Die gevare van ʼn godkompleks, dualistiese sienings, die kompartementalisering van die bediening, en ʼn gebrekkige antropologie van kinders lei tot ondoeltreffende bediening. Desondanks, selfs al beïnvloed armoede alle verhoudings, is God alreeds by die armes teenwoordig, en waar kinders is, is Hy in hulle sigbaar. Daarom moet hulle met waardigheid behandel en tot herstelde verhoudings begelei word. Die hoofgevolgtrekking is dat die Christelike kinderwerker ʼn belangrike rol in die geestelike versorging van armoedige kinders kan speel. Dié rol sluit in die voorsiening van ʼn omgewing van bestendige verhoudings met baie warmte, steun en liefderike sorg, en die bied van ʼn Christusgerigte Christelike kinderbediening waardeur kinders bewus word van God se teenwoordigheid in hul lewens. Tog duur die uitdaging van botsende spanninge, soos hulpbronfinansiering, sinvolle verhoudings met groot groepe, en bediening aan nie- Christenkinders, voort. Verdere navorsing is nodig oor die wisselwerking tussen kinders se geestelike ontwikkeling en kinderarmoede, en hoe om groot groepe uit Suid-Afrika se arm kinders God se teenwoordigheid te laat beleef.

碩士
國立暨南國際大學
輔導與諮商研究所
100
This research paper has been prepared to examine the social and mental impact of students raised from poverty stricken parts of Singapore. With the objective of “Resiliency”, this paper explores the “self-belief” of a needy college student. The research consists of a group of four Singapore College students who participated in a trial experiment conducted to identify their ‘resilience’ in overcoming hardships and adversities. (This paper focuses on emotional adversity, financial adversity, and social adversity). The qualitative analysis; required the individuals to be assessed through in depth detailed interviews. Thereafter, the responses were collected and analyzed. Results of research as below: 1. Experience of youths living in low social economic areas within Singapore includes: structural and environmental changes of family, needy mentality, and deprivation of social, economic and intellectual opportunities. 2. The findings – also indicate the needy youths, embraced the concept of “self-belief, which includes: control of inner emotions, the values of filial piety and gratitude. Higher education and intellect would provide greater financial benefits in shifting away from low income class of society; frugality and thriftiness, I am a good (daughter, student , friend) , pragmatism, hardiness during troubled times , there are no gains without pains , delay of gratification, positive attitude, self- respect, self-responsible, and lastly, learn from one’s mistake. 3. Resiliency of the needy youths in Singapore when facing different adversities includes: Emotional adversity – Sharing one’s problem with peers, seeking assistance from rightful mentor, mitigate the impact of negative repercussions, self-motivation, desire to escape from the poverty trap. Financial adversity – be thrifty, do part time work, save, seek financial assistance from peers, apply for subsidies, delay of gratification, and break the poverty cycle through education. Social adversity – do not bear grudges, to strive towards fulfilling the goal; failing which compromises maybe made, communication and seeking for resources, willing to take responsibility and express their stand, forgive and forget, honor promise to friends, computer games, exercise and online chatting, sharing knowledge, and re-establish relationships. In conclusion, the findings and the facts published in this research was disseminated to interested parties, organizations and social workers within the community. Key word: needy youth, resiliency

Consecrated life or religious life as it is sometimes called within the Catholic Church is almost as old as Christianity. All baptised persons are consecrated persons by virtue of their baptism, but the consecrated life to which some people feel called, is a special and fruitful deepening of the consecration received in baptism and confirmation.. This dissertation explores Christian spirituality as it is manifested in consecrated life with relation to inculturation and religious life. The scope has been limited to a study of one congregation, the Companions of St Angela as a case study.
Christian Spirituality, Church History and Missiology
M.Th. (Christian Spirituality)

The study describes the counselling journey undertaken with 270 patients at the Family Medicine Clinic at Kalafong Hospital in Atteridgeville, Tshwane, between June 2000 and December 2003. Of these patients 75% were women, 74% were black and 97% Christian, with half of them belonging to born-again churches. A majority of the patients (52%) were unemployed and the others employed in minimum salary jobs. A third of the patients had attemped suicide at least once before, and a third had lost at least one close family member. With these patients a narrative pastoral counselling practice was established. Narrative counselling was practised as a MEET process in which the patients' problem-saturated stories were mapped and their problems externalised; they were empowered through the deconstruction of religious problem discourses, and their alternative stories were thickened by means of religious practices. This was a pastoral practice with a focus on religious discourses as problem discourses, and on the deconstruction of these discourses towards alternatives stories of faith. The first aim of the study was to describe the faces of religious problem discourses. They are (1) power discourses that hold patients captive in divinely sanctions hierarchies of gender and class, (2) body discourses that alienated patients from their bodies, (3) identity discourses that placed the religious identities of patients in conflict with their other identities, and (4) otherness discourses that created barriers between patients and God. The second aim of the study was to describe the externalised faces of the problems ruining the patients' lives. Here Losses, Loneliness and Lack of money were described as problems causing amongst patients feelings of worthlessness, depression, paralysis, body aches and many more. The third aim of the study was to describe the characteristics of the narrative pastoral counselling practice that has been established. This practice (1) negotiates healing between binaries such as Western/African, culture and dogma/lived experience; patient passivity/patient agency; (2) respects the indigenous knowledge of patients as it is embodied in township spiritualities; and (3) aims at introducing patients to a community of care as well as a new community of discourse where they can experience spiritual healing.
Practical Theology
D. Th. (Practical Theology)

This paper shows in its essential points the development of spiritual doctrine of divine love in Italy during four centuries (1350-1750 AD), especially regarding religious ambients, some authors and main texts produced in Florence, Venice, Genoa and Rome. The author explains various steps of diffusion of the spirituals ideas connected to the theology of divine love, and indicates some important writers and ambients whcich had a particular relief concerning this topic. A particular interesting is reserved to a religious order called povari yesuati, that is the principal promoter of this particular devotion, especially promoted by Domenico da Monticchiello and his italian translation of an important work of Hugh of Balma, called “mistica teologia”. The povari yesuati is an religious order not many known but very important in cultural and religious world of late middle age in Italy. It’s also mentioned the origin of Roman sanctuary of our Lady of Divine Love, that is also at the present and many important religious sanctuary for the people of Rome.

The historical studies on shrines paid little attention to Yesuati’s shrines and this paper starts analyzing the causes of this phenomenon. The essay presents four shrines managed by the povari di Cristo, highlighting both the similarities and the differences in their management of the shrines of central Italy, between XVth and XVIth centuries. From the comparison between these case studies emerges a substantially positive experience of the Yesuati inside Marian shrines – despite the obstacle represented by their impossibility to exercise the function of priests –, both for practical reasons (give assistance to the poor people ) and for spiritual reasons (the povari’s ecclesiology and mariology).

This chapter reveals the political nature of the annual Via Crucis, or Living Stations of the Cross, performed in the Pilsen neighborhood of Chicago by ethnic Mexicans and other Latines. The annual procession, first performed in 1977, brings communities together to share the burdens of their day-to-day suffering in racially fraught circumstances. The Via Crucis draws attention to drug use, gentrification, poverty, labor abuses, poor housing, and other social ills damaging the fabric of Mexican Chicago. The procession serves to remind gentrifiers and city and church officials that Pilsen is still Mexican, and to remind Mexicans that they are not alone; they do not suffer alone. Jesus and their fellow community members are there in solidarity.