Challenges conventional views of medieval piety by demonstrating how the ideology of charity and its vision of the active life provided an important alternative to the ascetical, contemplative tradition emphasized by most historians

Examines the complex relationships between religion, society and charity in private and public life in Florence - Development of confraternities.

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.

What ways do we have for understanding charity and philanthropy? How do we come to think in these ways? In this volume, historians of antiquity, the middle ages, early modern thought, and the Victorian era discuss the evolution of thinking about and practicing voluntary giving, taking up some inescapable questions about charity.

In The Medieval Economy of Salvation, Adam J. Davis shows how the burgeoning commercial economy of western Europe in the twelfth and thirteenth centuries, alongside an emerging culture of Christian charity, led to the establishment of hundreds of hospitals and leper houses. Focusing on the county of Champagne, he looks at the ways in which charitable organizations and individuals—townspeople, merchants, aristocrats, and ecclesiastics—saw in these new institutions a means of infusing charitable giving and service with new social significance and heightened expectations of spiritual rewards. In tracing the rise of the medieval hospital during a period of intense urbanization and the transition from a gift economy to a commercial one, Davis makes clear how embedded this charitable institution was in the wider social, cultural, religious, and economic fabric of medieval life.

Hospitals were broadly conceived in the Middle Ages as establishments that received pilgrims and travelers, tended to the poor, and, with the professionalization of medicine, increasingly came to provide care for the sick and dying. In Charity and Welfare, James Brodman surveys the networks of hospitals and charitable institutions in medieval Catalonia that gave food to the hungry, dowries to indigent women, shelter to the homeless, and palliative care to the ill.

The first monograph on Islamic hospitals, this volume examines their origins, development, architecture, social roles, and connections to non-Islamic institutions.