Beyond Charity: Reformation Initiatives for the Poor

Etukansi
Fortress Press, 1.7.1993 - 208 sivua
The common stereotype is that the Reformers separated public and private morality and were indifferent to the ethical import of social structures and institutions. Beyond Charity calls this understanding into question by providing an analysis of the historical situation and translations of primary documents. The medieval point of view, formed by piety of achievement, idealized poverty -- either as voluntary renunciation or as almsgiving. In either case the material effects on actual poverty were slight, and the religious endorsement of poverty precluded urban efforts to address this growing problem. The Reformers impelled by their theology, developed and passed new legislative structures for addressing social welfare needs. The key to their undertakings was the conviction that social ethics is the continuation of community worship. In the first half, this book sets forth the medieval context, details Luther's critique of the profit economy of his day, and analyzes the actual social welfare programs that issued from his theology. The second half provides translations of selected legislative programs from the church orders of the Reformation

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Sisältö

Poverty and Charity in the Middle Ages
17
The Concept of Poverty
18
Theology and Poverty
22
The Exigencies of Poverty
33
The Extent and Levels of Poverty
34
Poverty and Urban Development
39
Medieval Urban Reactions to Poverty
43
The Secularization of Charity
52
Strasbourg
137
Hamburg
139
Roman Catholic Reactions
146
Roman Catholic Demurrals
151
Radical Evangelical Reactions
153
Anabaptist Preclusions
158
Social Reform beyond Charity for the Poor
161
Focusing on Service to the Neighbor
163

The Hospital Movement
58
Monetary Testaments to Charitable Orders
63
The ChurchHelper and Hinderer of the Poor
66
Urban Realities and Reformation Ideals
68
Humanist Contributions and Ideas
71
Thomas Mores Ideals
73
ohann Eberlins Historical Demands
75
An Anonymous Apocalyptic
76
Kaspar Stublins Power of Education
77
Humanisms Influence on PoorRelief Reform
82
Late Medieval Urban Developments
85
The Urban Reception of the Reformation
91
Luthers Theology and Social Welfare
95
Faith as Foundation of Work
100
Work and Economics
110
From Charity to Social Assistance
119
Reforming Responses and RomanRadical Reactions
128
The Evangelical Church Orders
129
Nuremberg
133
Recasting Wealth Poverty and Salvation
165
Beginning with Doctrine
167
Sources on Poverty and Social WELFARE
171
Late Medieval Attitudes to Begging and Poverty
173
52 Jacques de Vitry dc 1240
174
Concerning Hospitals for the Poor and Homes for the Lepers
175
53 John Hus 13711415
177
54 Johann Geiler of Kaysersberg 14451510
178
55 Nuremberg Begging Order of 1478
179
56 Martin Luthers Foreword to Mathias Hutlin Liber Vagatorum 1510
182
Renaissance and Reformation Perspectives 61 Desiderius Erasmus c 14691536
186
62 Andreas Bodenstein von Karlstadt c 14801541
189
That Clergy Should Preach against Usury 1540
191
64 A Conversation concerning the Common Chest of Schwabach Namely by Brother Heinrich Knecht Ruprecht Spuler and Their Master of the Wool...
192
Social Welfare Legislation 71 Order of the City of Wittenberg 1522
200
72 The Poor Order of Ypres 1525
202
Bibliography
207
Index
230
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Sivu 76 - He has shown strength with his arm, he has scattered the proud in the imagination of their hearts, he has put down the mighty from their thrones, and exalted those of low degree; he has filled the hungry with good things, and the rich he has sent empty away.
Sivu 31 - But when you give a banquet, invite the poor, the crippled, the lame, and the blind. And you will be blessed, because they cannot repay you, for you will be repaid at the resurrection of the righteous!
Sivu 23 - Accordingly, two cities have been formed by two loves : the earthly by the love of self, even to the contempt of God ; the heavenly by the love of God, even to the contempt of self. The former, in a word, glories in itself, the latter in the Lord.
Sivu 121 - And the king will answer them, 'Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.
Sivu 99 - A Christian is a perfectly free lord of all, subject to none. A Christian is a perfectly dutiful servant of all, subject to all.
Sivu 59 - It was an ecclesiastical, not a medical, institution. It was for care rather than cure : for the relief of the body, when possible, but preeminently for the refreshment of the soul. By manifold religious observances, the staff sought to elevate and discipline character. They endeavoured, as the body decayed, to strengthen the soul and prepare it for the future life. Faith and love were more predominant features in hospital life than were skill and science.
Sivu 27 - If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have. So you will be laying up a good treasure for yourself against the day of necessity.
Sivu 102 - Bear one another's burdens, and so fulfil the law of Christ
Sivu 99 - Christians are to be taught that the pope does not intend that the buying of indulgences should in any way be compared with works of mercy. 43. Christians are to be taught that he who gives to the poor or lends to the needy does a better deed than he who buys indulgences.

Tietoja kirjailijasta (1993)

Carter H. Lindberg is Professor of Church History at the School of Theology and Graduate College, Boston University, Boston, Massachusetts. 

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