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Books on the topic 'Spiritual Povera'

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Author: Grafiati

Published: 10 December 2022

Last updated: 28 January 2023

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1

Giamba, G., editor of compilation, ed. Il dono di povere parole: Orientamenti di vita spirituale. Milano: V&P, 2010.

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2

Gutiérrez, Gustavo. Spiritual writings. Maryknoll, NY: Orbis Books, 2011.

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3

Badii, Hooshmand. Spiritual solution of economic problems. Saint Vincent, West Indies (P.O. Box 1043): The Author, 1997.

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4

Hacia una espiritualidad de la liberación. Santander: Editorial Sal Terrae, 1987.

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5

Jaén, Néstor. Hacia una espiritualidad de la liberación. San Salvador, El Salvador: UCA Editores, 1988.

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6

Gnavi, Marco. Carità e globalizzazione: Una lettura spirituale delle periferie. Milano: Francesco Mondadori, 2014.

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7

Tetlow, Joseph A. The transformation of Jesuit poverty. St. Louis, Mo: American Assistancy Seminar on Jesuit Spirituality, 1986.

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8

A retreat with Oscar Romero and Dorothy Day: Walking with the poor. Cincinnati, Ohio: St. Anthony Messenger Press, 1997.

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9

Poverty of spirit. New York: Paulist Press, 1998.

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10

Cutro, Vito. Madonna povertà e Francesco d'Assisi. Roma: Il Ventaglio, 1993.

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11

Il consiglio evangelico della povertà nel ministero e nella vita del presbitero diocesano. Roma: Editrice Pontificia Università Gregoriana, 2002.

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12

Edmund, Newell, Barham Ann, Breyer Chloe, and Douglas Ian T, eds. What can one person do?: Faith to heal a broken world. New York: Church Pub., 2005.

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13

O'Neill, Míċeál. God hears the cry of the poor: The emerging spirituality in the Christian communities in Peru (1965-1986). Rome: Facultas Theologiae apud Institutum Spiritualitatis Pontificiae Universitatis Gregorianae, 1990.

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14

Foley, John B. Stepping into the river: Reflections on the vows. St. Louis, MO: Seminar on Jesuit Spirituality, 1994.

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15

Damiata, Marino. Pietà e storia nell'Arbor vitae di Ubertino da Casale. Firenze: Edizioni Studi Francescani, 1988.

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16

Avec Jésus, pauvre et humilié: Le cheminement à l'Arche et les Exercices de saint Ignace. Namur [Belgium]: Vie consacrée, 1993.

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17

Clare, of Assisi, Saint, 1194-1253. and Beasley-Topliffe Keith, eds. The riches of simplicity: Selected writings of Francis and Clare. Nashville, TN: Upper Room Books, 1998.

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18

1980-, Tamaki Jillian, ed. Half World. New York: Viking, 2010.

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19

Francis. Hold on to hope. Washington, D.C: United States Conference Of Catholic Bishops, 2013.

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20

Joseph Ḥayyim ben Elijah al-Ḥakam. In the service of the King: The Ben Ish Hai on repentance, closeness to God, holiness and the redemption of sparks. Jerusalem: Yeshivat Ahavat Shalom Publications, 1996.

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21

Chandra, Saurabh, ed. SOCRATES (Vol 3, No 2 (2015): Issue- June). 3rd ed. India: SOCRATES : SCHOLARLY RESEARCH JOURNAL, 2015.

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22

Wright, Almeda M. Introduction. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190664732.003.0001.

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Young African Americans regularly experience racism, poverty, sexism, violence, and other affronts to their humanity. Though they are often highly active and vocal contributors to their churches, schools, and neighborhood communities, they are often silent about the possibility of God working to address the injustices in their lives. The disconnection between the issues young people face, their community involvement, and their conceptions of God point toward the pervasiveness of “fragmented” spirituality among African American youth. Spiritual fragmentation does not necessarily inhibit healthy development or functioning. However, the African American community and church are at risk if they fail to challenge the myth that the personal and the communal or the spiritual and political are in fact disconnected. But why are African American Christian adolescents experiencing spiritual fragmentation? Is spiritual fragmentation symptomatic of an irreparable chasm between the Black church and Black youth? Or are there other factors at play?

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23

Poor, Therefore Rich (Cistercian Studies Series). Cistercian Publications, 1999.

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24

Moller, David Wendell. Notes from the Trenches. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199760145.003.0003.

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This chapter details the vicissitudes of race and poverty shaped J. W. Green’s upbringing in the Deep South as well as his adjustment to urban living as an adult. His lack of education, employment opportunity, and personal empowerment led to a “life on the streets.” Stoic faith saw him through a life and death in poverty. Mr. Green teaches us that everyone comes to this phase of life with strengths to cull from their cultural and spiritual beliefs. Mr. Green also teaches us that dignified dying does not require the unfettered exercise of personal autonomy, although a deep and abiding respect for the self-worth of the individual is necessary.

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25

He Didn't Die Easy: The Search for Hope Amid Poverty, War, and Genocide. iUniverse, Inc., 2006.

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26

Chung-Kim, Esther. Economics of Faith. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197537732.001.0001.

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This book addresses the role of religious reformers in the development of poor relief in the sixteenth century. During the Reformation, religious leaders served as catalysts, organizers, stabilizers, and consolidators of various programs to alleviate poverty. Although once in line with religious piety, voluntary poverty was no longer a spiritual virtue for many religious reformers. Rather, they imagined social welfare reform to be an integral part of religious reform and worked to modify existing common chests or establish new ones. As crises and migration exacerbated poverty and caused begging to be an increasing concern, Catholic humanists and Protestant reformers moved beyond traditional almsgiving to urge coordination and centralization of a poor relief system. For example, Martin Luther promoted the consolidation of former ecclesiastical property in the poor relief plan for Leisnig in 1523, while Juan Luis Vives devised a new social welfare proposal for Bruges in 1526. In negotiations with magistrates and city councils, reformers shaped various local institutions, such as hospitals, orphanages, job creation programs, and scholarships for students, as well as developed new ways of supporting foreigners, strangers, and refugees. Religious leaders contributed to caring for the vulnerable because poverty was a problem too big for any one group to tackle. As religious options multiplied within Christianity, one’s understanding of community would determine the boundaries, albeit contested and sometimes fluid, of responsible poor relief.

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27

Alkire, Sabina. What Can One Person Do?: Faith to Heal a Broken World. Church Publishing, Incorporated, 2005.

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28

Francis and Clare. The Riches of Simplicity: Selected Writings of Francis and Clare (Upper Room Spiritual Classics-Series 2). Upper Room Books, 1999.

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29

María, Rambla José, ed. Tradicion ignaciana y solidaridad con los pobres. Bilbao: Mensajero, 1990.

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30

Coleman, Janet. Medieval Political Theory c.1000–1500. Edited by George Klosko. Oxford University Press, 2011. http://dx.doi.org/10.1093/oxfordhb/9780199238804.003.0012.

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This article focuses on a selection of Christian political theorists who have been considered by scholars over many generations, indeed centuries, to have contributed to a variety of distinctive discourses about the relationships between individuals and authority. There is a sense in which what political theorizing “is” during the Middle Ages is a set of positions and justificatory explanations about “sovereign power.” The attempt to fix the boundary between sacred and temporal authority during the eleventh-century pontificate of Gregory VII is normally seen to have spawned the major and long-enduring debates in medieval political theory (and beyond) over the relation between temporal and spiritual powers. This article highlights the emergence of legal experts in canon law and civil law, to whom the name “political theorists” should not seem anachronistic. It also considers how political theory was generated as a “civil science.” Finally, it looks at some themes at the heart of medieval political theory, particularly property and poverty, the Dominican political theory of Thomas Aquinas, and Franciscans' political theory.

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31

Brundin, Abigail, Deborah Howard, and Mary Laven. The Sacred Home in Renaissance Italy. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198816553.001.0001.

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The Sacred Home in Renaissance Italy explores private devotional life in the Italian Renaissance home between 1400 and 1600, and suggests that piety was not confined to the Church and the convent but infused daily life within the household. Books, buildings, objects, spaces, images, and archival sources help to cast light on the practice of religion in the home. Acts of devotion, from routine prayers to extraordinary religious experiences such as miracles and visions, frequently took place at home amid the joys and trials of domestic life—childbirth, marriage, infertility, sickness, accidents, poverty, and death. The book moves beyond traditional research on the Renaissance in important ways. First, it breaks free from the usual focus on Venice, Florence, and Rome to investigate practices of piety across the Italian peninsula. In particular, new research into the city of Naples, the Marche, and the Venetian mainland offers fresh insights into the devotional life of the laity. Moreover, it goes beyond the study of elites to include artisanal and lower-status households, and points to the role of gender and age in shaping religious experience. Drawing on a wide range of textual, material, and visual sources, this book recovers a host of lost voices and compelling narratives at the intersection between the divine and the everyday. Its multidisciplinary approach enables unprecedented glimpses through the keyhole into the spiritual lives of Renaissance Italians.

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32

Sherrill, John, David Wilkerson, and Elizabeth Sherrill. The Cross and the Switchblade. Jove, 1986.

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33

The Cross & The Switchblade. New York, New York: the Penguin Group, 2008.

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