"According to Greek mythology mankind's first benefactor was the Titan, Prometheus, who gave fire, previously the exclusive possession of the gods, to mortal man." With these words the esteemed scholar Robert Bremner presents the first full-fledged history of attitudes toward charity and philanthropy. "Giving "is a perfect complement to his earlier work "The Discovery of Poverty in the United States. "The word "philanthropy "has been translated in a variety of ways: as a loving human disposition, loving kindness, love of mankind, charity, fostering mortal man, championing mankind, and helping people. Bremner's book covers all of these meanings in rich detail. Bremner describes the ancient world and classical attitudes toward giving and begging; Middle Ages and early modern times, emphasizing hospitals and patients and donors and attributes of charity; the eighteenth century and the age of benevolence; the nineteenth century and the growth of the concept of public relief and social policy; and a careful multiple chapter review of the twentieth century. Bremner reviews the act of giving in such comparative contexts as London, England and Kasrilevke, Russia with such figures as Thomas Carlyle, Charles Dickens, and Sholem Aleichem, as well as the more familiar wealthy industrialist/philanthropists, forming part of the narrative. The final chapters bring the story up to date, discussing the relationships of modem philanthropy and organized charity, and the uses of philanthropy in education and the arts. Bremner has an astonishing knowledge of the cultural context and the economic contents of philanthropy. As a result, this volume is intriguing as well as important history, written with lively style and wit. Whether the reader is a professional in the so-called "third stream" or "independent sector," or simply a citizen wondering just what the act of giving and the spirit of receiving is all about, "Giving "will be compelling reading.

This volume is divided into four sections: late medieval devotion in the Netherlands; medieval Christian pilgrimage; the medieval cult of St. James the Great and Erasmiana. Variety and coherence sound the keynote in the title and the contents of the book. Religious concepts and expressions of religious faith such as pilgrimages and indulgences are representative of late-medieval Christianity. In this book they refer specifically to the medieval cult of St. James the Great, while for Erasmus they were an object of his critical consideration. The whole book can be read in the light of the debate about the tension between an appreciation for outward signs of faith, and the inward experience of religious belief, which Erasmus considered an absolute necessity.

The author examines the theological bases of just war theory and pacifism, espcially in the light of the concept of God, as that motif illuminates Chrsitian discipleship. Differences between the theory of just war and the practice of pacifism are highlighted in the overview of the history of Christian thought on the subject, and the inclusiveness of the ideal of the kingdom for pacifism is emphasized.

Includes Part 1, Number 2: Books and Pamphlets, Including Serials and Contributions to Periodicals July - December)

This book is a contribution to the Christian ethics of war and peace. It advances peacebuilding as a needed challenge to and expansion of the traditional framework of just-war theory and pacifism. It builds on a critical reading of historical landmarks from the Bible through Augustine, Aquinas, the Reformers, Christian peace movements, and key modern figures like Dietrich Bonhoeffer, Reinhold Niebuhr, and recent popes. Similar to just-war theory, peacebuilding is committed to social change and social justice but includes some theorists and practitioners who accept the use of force in extreme cases of self-defense or humanitarian intervention. Unlike just-war theorists, they do not see the justification of war as part of the Christian mission. Unlike traditional pacifists, they do see social change as necessary and possible and, as such, requiring Christian participation in public efforts. Cahill argues that transformative Christian social participation is demanded by the gospel and the example of Jesus, and can produce the avoidance, resolution, or reduction of conflicts. And yet obstacles are significant, and expectations must be realistic. Decisions to use armed force against injustice, even when they meet the criteria of just war, will be ambiguous and tragic from a Christian perspective. Regarding war and peace, the focus of Christian theology, ethics, and practice should not be on justifying war but on practical and hopeful interreligious peacebuilding.