Charity and Condescension explores how condescension, a traditional English virtue, went sour in the nineteenth century, and considers how the failure of condescension influenced Victorian efforts to reform philanthropy and to construct new narrative models of social conciliation. In the literary work of authors like Dickens, Eliot, and Tennyson, and in the writing of reformers like Octavia Hill and Samuel Barnett, condescension—once a sign of the power and value of charity—became an emblem of charity’s limitations. This book argues that, despite Victorian charity’s reputation for idealistic self-assurance, it frequently doubted its own operations and was driven by creative self-critique. Through sophisticated and original close readings of important Victorian texts, Daniel Siegel shows how these important ideas developed even as England struggled to deal with its growing underclass and an expanding notion of the state’s responsibility to its poor.

This book deals with various manifestations of charity or giving in the contexts of the Christian, Jewish, and Muslim societies in Late Antiquity and Early Middle Ages. Monotheistic charity and giving display many common features. These underlying similarities reflect a commonly shared view about God and his relations to mankind and what humans owe to God and expect from him. Nevertheless, the fact that the emphasis is placed on similarities does not mean that the uniqueness of the concepts of charity and giving in the three monotheistic religions is denied. The contributors of the book deal with such heterogeneous topics like the language of social justice in early Christian homilies as well as charity and pious endowments in medieval Syria, Egypt and al-Andalus during the 11th-15th centuries. This wide range of approaches distinguish the book from other works on charity and giving in monotheistic religions.

2018 Choice Outstanding Academic Title ******************************** The Late-Victorian cultural mission to London’s slums was a peculiar effort towards social reform that today is largely forgotten or misunderstood. The philanthropy of middle and upper-class social workers saw hundreds of art exhibitions, concerts of fine music, evening lectures, clubs and socials, debates and excursions mounted for the benefit of impoverished and working-class Londoners. Ginn’s vivid and provocative book captures many of these in detail for the first time. In refreshing our understanding of this obscure but eloquent activism, Ginn approaches cultural philanthropy not simply as a project of class self-interest, nor as fanciful ‘missionary aestheticism.’ Rather, he shows how liberal aspirations towards adult education and civic community can be traced in a number of centres of moralising voluntary effort. Concentrating on Toynbee Hall in Whitechapel, the People’s Palace in Mile End, Red Cross Hall in Southwark and the Bermondsey Settlement, the discussion identifies the common impulses animating practical reformers across these settings. Drawing on new primary research to clarify reformers’ underlying intentions and strategies, Ginn shows how these were shaped by a distinctive diagnosis of urban deprivation and anomie. In rebutting the common view that cultural philanthropy was a crudely paternalistic attempt to impose ‘rational recreation’ on the poor, this volume explores its sources in a liberal-minded social idealism common to both religious and secular conceptions of social welfare in this period. Culture, Philanthropy and the Poor in Late-Victorian London appeals to students and researchers of Victorian culture, moral reform, urbanism, adult education and philanthropy, who will be fascinated by this underrated but lively aspect of the period’s social activism.

A collection of inspirational poems.

This is the fourth annual volume of the remarkably popular journal of biblical theology edited by Scott Hahn and his St. Paul Center for Biblical Theology. This volume features important new works by Hahn, Gary Anderson, John Cavadini, Brant Pitre, among others. Inspired by the ground-breaking work of Yves Congar and Jean Danielou, this volume includes original and thought-provoking contributions on such topics as: the Tabernacle and the origins of Christian mysticism; Jesus self-consciousness of being the new Temple and the new High Priest; and the doctrine of the indwelling of the Trinity in the soul; Hahn contributes a new perspective on the Gospel of John, showing how Israel's Temple and feasts are fulfilled in Christ and the sacraments of the Church. As the editors write in their introduction to this volume: The Temple theme is perhaps the richest in all of biblical theology, embracing the mysteries of Christ, Church, and Kingdom; liturgy, sacraments, and priesthood; salvation, sanctification, and divine filiation. These are the beautiful mysteries we contemplate in this volume of Letter & Spirit.

Exploring the silence of prayer in Post-Kantian philosophy and traditional spirituality A Philosophy of Prayer explores prayer within the perspective of post-Kantian philosophy. Against a background of traditional sources, including Augustine, The Cloud of Unknowing, and the seventeenth-century French school of spirituality, the book uses Schleiermacher, Kierkegaard, Dostoevsky, Heidegger, Berdyaev, Tillich, Marcel, Simone Weil, Emmanuel Levinas, and Jean- Louis Chrétien to provide an interpretation of what is meant by the passivity and self-annihilation of the praying self, suggesting an “apophatics of the personality.” Pattison pays particular attention to the question of language and the implications of the role given to silence in traditional texts, arguing that language remains a defining element of the human–God relationship and that silence is not to be construed as the negation of language but as the revelation of the depth of language itself. The basic structure of prayer is shown to be implicitly eschatological, oriented toward a coming kingdom of justice and peace while, at the same time, expressing a deep desire for ontological homecoming, a tension manifest in, respectively, Levinas and Heidegger. On Pattison’s reading, prayer calls for and develops a particular orientation of the self toward existence, corresponding to the virtue of humility, long understood as the basic Christian virtue. This is shown to be in tension with modernity’s commitment to strong versions of autonomy. However, the choice of humility is not presented as the reinstatement of religious heteronomy but as a free choice of the praying self.