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When you think of poverty in Britain today, do you picture innocent children going without food or scroungers lounging on the sofa all day watching TV and cheating on benefits claims? For Christians, what we think about the poor in our nation needs to be shaped by biblical values, but can so often be framed by the dominant narratives of the day, which affect our attitudes and actions. Have we fallen for the myth of the undeserving poor?
This book is open access and available on www.bloomsburycollections.com. It is funded by Knowledge Unlatched. This innovative volume focuses on the significance of early Christianity for modern means of addressing poverty, by offering a rigorous study of deprivation and its alleviation in both earliest Christianity and today's world. The contributors seek to present the complex ways in which early Christian ideas and practices relate to modern ideas and practices, and vice versa. In this light, the book covers seven major areas of poverty and its causes, benefaction, patronage, donation, wealth and dehumanization, 'the undeserving poor', and responsibility. Each area features an expert in early Christianity in its Jewish and Graeco-Roman settings, paired with an expert in modern strategies for addressing poverty and benefaction; each author engages with the same topic from their respective area of expertise, and responds to their partner's essay. Giving careful attention toboth the continuities and discontinuities between the ancient world and today, the contributors seek to inform and engage church leaders, those working in NGOs concerned with poverty, and all interested in these crucial issues, both Christian and not.
This book proposes a new way of thinking about the controversial and complex challenges associated with the regulation of high-cost credit, specifically payday lending. These products have received significant attention in both the media and political arena. The inadequacy of regulatory interventions has created ongoing problems with the provision of high-cost credit, particularly for consumers with lesser bargaining power and who are already financially vulnerable. The book tackles two specific gaps in the existing literature. The first involves inadequate analysis of the relevant philosophical concepts around high-cost credit, which can result in an over-simplification of what are particularly complex issues. The second is a lack of engagement in both the market and lived experience of borrowers, resulting in limited understanding of those who use these financial products. The Future of High-Cost Credit explores the theoretical grounding, policy initiatives and interdisciplinary perspectives associated with high-cost credit, making a novel and insightful contribution to the existing literature. The problems with debt extend far beyond the legal sphere, and the book will therefore be of interest to many other academic disciplines, as well as for those working in public policy and 'the third sector'.
Listening intently to what the poor have to say is Laurie Green’s way into a new study of Jesus’ most famous Beatitude – Blessed are the Poor. Combining years of pavement level experience with informed biblical analysis he sets out for us how the perspective of the poor opens us up to new biblical and theological insights. These issue in a radical rethink about mission and what it means to be Church in a post-secular society. The book introduces us to Britain’s poorest housing estates and uses the radical edge of contextual theology to present a prophetic challenge to each one of us, and to a Church which is reluctant to respond seriously to the challenges of the Beatitudes.
The Lord’s Supper (or Eucharist) has often been a subject of intense debate in the church. What is often lost in this debate is the significance of the relationship of the Eucharist to Jesus’ Last Supper with his disciples, which was a Passover—or Passover-like—meal. Moreover, the Last Supper connects back to various meals in Jesus’ earthly ministry. And it looks forward to the great messianic banquet as fulfillment of Jewish expectations. In exploring these connections, this book focuses on the three motifs of “new creation,” “hospitality,” and “hope” in Christ. Most significantly, when we break the bread and drink the wine (or juice) together we are asserting the reality of the new creation in Christ, affirming God’s grace, forgiveness, and cruciform love which is to be embodied in the Christian community, and anticipating the day when God’s present and ongoing work of restoration, justice, and reconciliation will ultimately prevail. The Supper, then, is basically a condensed summary of the story of God’s plan of redemption. Hesselgrave brings together biblical, theological, ethical, and social insights in a way that deepens our understanding of the meaning and practical significance of biblical texts related to this central ordinance of the church.
In 12 Rules for Christian Activists, Ellen Louden and a host of contributors present 12 accessible and practical principles to encourage a new generation to create a movement for positive social change.
In a world of polarising politics, cancel culture, and social media virtue signalling, we risk losing any sense of what it means to have mercy. And yet Jesus calls us to 'be merciful, just as your Father is merciful' (Luke 6.36). In this thoughtful and practical book, Natalie Williams explores what it means to be a true mercy-bringer. First, we need to develop a deep appreciation of the mercy of God, which is more astonishing than we dare to believe. As the old hymn says, 'tis mercy all when it comes to God's dealings with his children. Once we have understood that, it will transform the way we see God, ourselves and the world around us. We will be drawn closer to Jesus and, as a result, we will reflect his mercy to a world that desperately needs it. Contents Introduction Part 1: 'A God Merciful' Part 2: Our struggle to 'love mercy' Part 3: Merciful thinking Part 4: Merciful actions Conclusion
Highlighting the diversity and complexity of the global Basic Income debate, Malcolm Torry assesses the history, current state, and future of research in this important field. Each chapter offers a concise history of a particular subfield of Basic Income research, describes the current state of research in that area, and makes proposals for the research required if the increasingly widespread global debate on Basic Income is to be constructive.
We’re called to be like Jesus, not like each other – so why are most Western churches predominantly middle class? Could it be that we’re reaching out to people in poverty, but struggling to connect them into church life? Natalie Williams and Paul Brown know all too well that those saved from working-class backgrounds often find themselves discipled effectively – but into middle classism rather than authentic Christianity. Drawing on their own experiences, and mixing theory with practical application, they explore the invisible divides that prevent churches from becoming places of true inclusion and keep poor and working-class people on the edges of faith. Packed full of surprising insights and helpful advice, Invisible Divides will change the way you see church life. Essential reading for anyone concerned with the class divide within the church, it will challenge you to look at the ways in which we inadvertently exclude, alienate and offend people who aren’t like us, and equip you to start working towards making church a more open, inclusive space for everyone. Jesus calls for us all to follow him, no matter our background; together, we can break down the invisible divides between us so that people from all walks of life can come to know Christ and find family in our churches.
People are born in one place. Traditionally humans move around more than other animals, but in modernity the global mobility of persons and the factors of production increasingly disrupts the sense of place that is an intrinsic part of the human experience of being on earth. Industrial development and fossil fuelled mobility negatively impact the sense of place and help to foster a culture of placelessness where buildings, fields and houses increasingly display a monotonous aesthetic. At the same time ecological habitats, and diverse communities of species are degraded. Romantic resistance to the industrial evisceration of place and ecological diversity involved the setting aside of scenic or sublime landscapes as wilderness areas or parks. However the implication of this project is that human dwelling and ecological sustainability are intrinsically at odds. In this collection of essays Michael Northcott argues that the sense of the sacred which emanates from local communities of faith sustained a 'parochial ecology' which, over the centuries, shaped communities that were more socially just and ecologically sustainable than the kinds of exchange relationships and settlement patterns fostered by a global and place-blind economy. Hence Christian communities in medieval Europe fostered the distributed use and intergenerational care of common resources, such as alpine meadows, forests or river catchments. But contemporary political economists neglect the role of boundaried places, and spatial limits, in the welfare of human and ecological communities. Northcott argues that place-based forms of community, dwelling and exchange – such as a local food economy – more closely resemble evolved commons governance arrangements, and facilitate the revival of a sense of neighbourhood, and of reconnection between persons and the ecological places in which they dwell.