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Poverty of Spirit
An inclusive language version of the modern spiritual classic, an exquisitely beautiful meditation on the incarnation, on what it means to be fully human, and on finding the face of God hidden in our neighbors. †
56 pages, Paperback
First published January 1, 1994
87 people are currently reading
336 people want to read
About the author
Johann Baptist Metz
69 books16 followersJohann Baptist Metz is a Catholic theologian. He is Ordinary Professor of Fundamental Theology, Emeritus, at Westphalian Wilhelms University in Münster, Germany.
A student of Karl Rahner, he broke with Rahner's transcendental theology in a turn to a theology rooted in praxis. Metz is at the center of a school of political theology that strongly influenced Liberation Theology. He is one of the most influential post-Vatican II German theologians. His thought turns around fundamental attention to the suffering of others. The key categories of his theology are memory, solidarity, and narrative. Works in English include: The Emergent Church, Faith in History and Society, Poverty of Spirit, and Hope Against Hope. Collected articles can be found in A Passion for God: The Mystical-Political Dimension of Christianity, translated by Matthew Ashley and in John K. Downey, ed., Love's Strategy: The Political Theology of Johann Baptist Metz.
Fundamental to Metz's work is the concept of "dangerous memory," which relates to anamnesis in the Greek New Testament, a term which is central to the theology of the Eucharist. Metz speaks variously of "the dangerous memory of Jesus Christ," "the dangerous memory of freedom (in Jesus Christ)," the "dangerous memory of suffering," etc. One of the motivating factors for this category is Metz's determination, as a Christian theologian from Germany, to rework the whole of Christian theology from the ground up in light of the interruptive experience of the Holocaust. This need explains in part his break with Rahner, whose transcendental method appeals to historicity as a category but does not come to terms with actual history. Metz has been in dialogue with progressive Marxism, especially Walter Benjamin and the authors of the Frankfurt School. He levels a fierce critique of what he calls bourgeois Christianity and believes that the Christian Gospel has become less credible because it has become entangled with bourgeois religion. His work Faith in History and Society develops apologetics, or fundamental theology, from this perspective.
A student of Karl Rahner, he broke with Rahner's transcendental theology in a turn to a theology rooted in praxis. Metz is at the center of a school of political theology that strongly influenced Liberation Theology. He is one of the most influential post-Vatican II German theologians. His thought turns around fundamental attention to the suffering of others. The key categories of his theology are memory, solidarity, and narrative. Works in English include: The Emergent Church, Faith in History and Society, Poverty of Spirit, and Hope Against Hope. Collected articles can be found in A Passion for God: The Mystical-Political Dimension of Christianity, translated by Matthew Ashley and in John K. Downey, ed., Love's Strategy: The Political Theology of Johann Baptist Metz.
Fundamental to Metz's work is the concept of "dangerous memory," which relates to anamnesis in the Greek New Testament, a term which is central to the theology of the Eucharist. Metz speaks variously of "the dangerous memory of Jesus Christ," "the dangerous memory of freedom (in Jesus Christ)," the "dangerous memory of suffering," etc. One of the motivating factors for this category is Metz's determination, as a Christian theologian from Germany, to rework the whole of Christian theology from the ground up in light of the interruptive experience of the Holocaust. This need explains in part his break with Rahner, whose transcendental method appeals to historicity as a category but does not come to terms with actual history. Metz has been in dialogue with progressive Marxism, especially Walter Benjamin and the authors of the Frankfurt School. He levels a fierce critique of what he calls bourgeois Christianity and believes that the Christian Gospel has become less credible because it has become entangled with bourgeois religion. His work Faith in History and Society develops apologetics, or fundamental theology, from this perspective.
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Displaying 1 - 30 of 44 reviews
January 27, 2011
"Blessed are the poor in spirit, for theirs is the kingdom of heaven." Matthew 5:3
Poverty of Spirit by Johannes Baptist Metz seemed like such a simple book the first time I read it. Perhaps I was just so overwhelmed by everything else to do with Retreat in Daily Life -- the term given to St. Ignatian Spiritual Exercises when they are conducted over a six month period verses the usual thirty day intensive seminar format.
However, the simplicity of Poverty of Spirit is comparable to that of the initial Beatitude which it expounds, the closer you look the deeper it goes. 'To become human means to become "poor," to have nothing that one might brag about before God.' (p.10) Nothing? Nothing! NOTHING! Let that sink in. Really and truly sink in. Poverty of spirit isn't about becoming poor but accepting that we already are poor, only most of the time we just don't know it, or get it. 'We are so poor, even our poverty isn't our own.' (p.51)
Ah, but this is a review and not a homily. Still, it is hard to write about this book without going into its spiritual teachings and mystery. Poverty of Spirit can be read in one sitting; it's only fifty-two pages. And yet probably a third of my copy is highlighted because of all the quotable sayings.
Jesus's poverty of spirit begins with His acceptance of His humanity, something we are so familiar with we usually fail to grasp the immense significance of God-become-man. It continues with His life of prayer, obedience, service, ultimately culminating in His sacrifice on the Cross, called the sacrament of poverty of spirit.
Cardinal Metz shows how we human beings are innately poor and the various shapes poverty takes: commonplace; misery and need; uniqueness and superiority; provisional nature; finiteness and death. Each distinct form is dealt with as both our chalice and our curse. And yet, those of us who would lay claim to the kingdom of God/heaven, know this to be blessed.
A spiritual classic worth reading . . . many times. For me, once every Lent.
One additional note about the author, which I just learned recently in reading, The End of Time? The Provocation of Talking about God, Cardinal Metz is a fellow Bavarian and colleague of Pope Benedict XVI.
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05/03/09: I'm re-reading this as I've done every Lent since I first did the St. Ignatius Spiritual Exercises here in Oklahoma City with the Sisters of St. Benedict who offer the thirty day retreat over six months for busy working people and call their program, Retreat in Daily Life. The Metz book is required reading and it is a spiritual classic. Like many of the great works, it can be read in a short span of time, but only mastered over years.
Poverty of Spirit by Johannes Baptist Metz seemed like such a simple book the first time I read it. Perhaps I was just so overwhelmed by everything else to do with Retreat in Daily Life -- the term given to St. Ignatian Spiritual Exercises when they are conducted over a six month period verses the usual thirty day intensive seminar format.
However, the simplicity of Poverty of Spirit is comparable to that of the initial Beatitude which it expounds, the closer you look the deeper it goes. 'To become human means to become "poor," to have nothing that one might brag about before God.' (p.10) Nothing? Nothing! NOTHING! Let that sink in. Really and truly sink in. Poverty of spirit isn't about becoming poor but accepting that we already are poor, only most of the time we just don't know it, or get it. 'We are so poor, even our poverty isn't our own.' (p.51)
Ah, but this is a review and not a homily. Still, it is hard to write about this book without going into its spiritual teachings and mystery. Poverty of Spirit can be read in one sitting; it's only fifty-two pages. And yet probably a third of my copy is highlighted because of all the quotable sayings.
Jesus's poverty of spirit begins with His acceptance of His humanity, something we are so familiar with we usually fail to grasp the immense significance of God-become-man. It continues with His life of prayer, obedience, service, ultimately culminating in His sacrifice on the Cross, called the sacrament of poverty of spirit.
Cardinal Metz shows how we human beings are innately poor and the various shapes poverty takes: commonplace; misery and need; uniqueness and superiority; provisional nature; finiteness and death. Each distinct form is dealt with as both our chalice and our curse. And yet, those of us who would lay claim to the kingdom of God/heaven, know this to be blessed.
A spiritual classic worth reading . . . many times. For me, once every Lent.
One additional note about the author, which I just learned recently in reading, The End of Time? The Provocation of Talking about God, Cardinal Metz is a fellow Bavarian and colleague of Pope Benedict XVI.
><><><><><><><><><><><><><><><><><><><><><><><><><><><>
05/03/09: I'm re-reading this as I've done every Lent since I first did the St. Ignatius Spiritual Exercises here in Oklahoma City with the Sisters of St. Benedict who offer the thirty day retreat over six months for busy working people and call their program, Retreat in Daily Life. The Metz book is required reading and it is a spiritual classic. Like many of the great works, it can be read in a short span of time, but only mastered over years.
January 20, 2025
“Jesus’ only talent was to do good and His one great passion in His life was His Abba”
I can only hope that my lasting obsession in life is to do the will of the Father, which is to abide. To be fully human is to be poor, to be child, and to be needy. Blessed are the poor in spirit!
I can only hope that my lasting obsession in life is to do the will of the Father, which is to abide. To be fully human is to be poor, to be child, and to be needy. Blessed are the poor in spirit!
February 11, 2025
(4.5) Of all creatures, we are the poorest and the most incomplete.
March 13, 2020
During these anxious days of the Covid-19 scare, this simple, short book about the poverties of spirit is wonderfully consoling, spiritually inspiring.
December 31, 2019
Too short :(
January 3, 2024
Absolutely wonderful and challenging read.
"Only prayer reveals the precipitous depths of our poverty. Submission to it involves an awareness of someone else. We are so poor that even our poverty is not our own; it belongs to the mystery of God. In prayer we drink the dregs of our poverty, professing the richness and grandeur of someone else: God."
"Only prayer reveals the precipitous depths of our poverty. Submission to it involves an awareness of someone else. We are so poor that even our poverty is not our own; it belongs to the mystery of God. In prayer we drink the dregs of our poverty, professing the richness and grandeur of someone else: God."
February 26, 2017
A brilliant and inspirational disquisition on the true meaning of "the poor in spirit" and the humility that is its essence. A small book to return to, by one of the most influential Catholic theologians of the twentieth century. (His work was fundamental to the development of Liberation Theology, and influenced the Second Vatican Conference.) Highly recommended.
July 31, 2017
Metz is a prisoner to existentialism's moment, leading his apparent exposition on the incarnation to be anachronistic, unduly spiritualized and, ironically, poor. To his credit, his wandering strings of poeticized, universalizing assertions lend his short work an enthusiasm that could almost be mistaken as mysticism.
February 12, 2014
This book ties really well with the second week of the spiritual exercises of Ignatious of Loyola. Especially as it pertains to Jesus humanity.
March 6, 2024
The tone of the preface is heavily anthropocentric, rather than Christocentric. The focus on ascetism and poverty is not aptly understood properly, that is, as an imitation of Christ’s own humility/poverty of spirit/kenosis. I think that’s the message Betz wants to convey, but it seems (to me, at least) like this could be spelled out more clearly for the reader. This is rectified in the following chapters, but as prefaces go, it was not very inspiring - it made me want to put the book down, rather than continue.
There’s very little in here that wasn’t said before by someone like Eric Doyle OFM a decade or more before him. Still, I see the appeal to a wide variety of folk, especially Catholics. It’s a very accessible text, and not taxing to read. “A classic work of Christian spirituality” (from the back cover) is, however, a step too far, in my view.
For such an accessible style, the assumption that the average reader knows what Docetism or Monophysitism is, perhaps, unwise. A glossary, or footnotes to explain those terms to the reader would be helpful. My dad encountered this issue, resulting in me texting back some definitions - this is the author’s job, not that of those close to the reader, or of Google!
The omnipresent idea here of becoming more human/more fully human seems to be reminiscent of some
sort of Thomistic Natural Law theory, that one must complete or exemplify one’s nature. Metz does, however, mention imitatio Christi multiple times - it just feels like it needs making more explicit that this is the goal of Christian life - it’s about Christ, not about us!
Lest this seem like a totally scathing indictment of what is, honestly, a good exploration of spiritual poverty, I should mention that the text is engaging and poetic in its expression - it’s undoubtedly beautifully written, and is thus very pleasing to read. On the whole it’s very accessible, and its popularity speaks to that. Moreover, the “methodology” of this poverty of spirit is certainly very well described indeed, albeit far too anthropocentric. When detailing the various sorts of poverty of spirit, Christ and His centrality are both lost, it seems. He mentions approaching other humans with a poverty of spirit, but forgets that the *reason* we must do so is grounded in Christ’s words “Whatever you do to these the least of my brethren, you do me”. He seems to forget the imitative nature of poverty here. Kenosis is admirably central, but its motivation needs to be clearer.
The final chapter, on worship and prayer, however, is stunningly brilliant! It encompasses well the human experience and necessary attitudes that should be taken in the face of said experience. That chapter is masterful.
Overall, it’s a decent introductory work, but despite its brevity, best read once one already has some understanding of the subject matter. Something like Eric Doyle OFM’s “The Song of Brotherhood and Sisterhood”, or James Martin SJ’s new book on Christ, might be better.
There’s very little in here that wasn’t said before by someone like Eric Doyle OFM a decade or more before him. Still, I see the appeal to a wide variety of folk, especially Catholics. It’s a very accessible text, and not taxing to read. “A classic work of Christian spirituality” (from the back cover) is, however, a step too far, in my view.
For such an accessible style, the assumption that the average reader knows what Docetism or Monophysitism is, perhaps, unwise. A glossary, or footnotes to explain those terms to the reader would be helpful. My dad encountered this issue, resulting in me texting back some definitions - this is the author’s job, not that of those close to the reader, or of Google!
The omnipresent idea here of becoming more human/more fully human seems to be reminiscent of some
sort of Thomistic Natural Law theory, that one must complete or exemplify one’s nature. Metz does, however, mention imitatio Christi multiple times - it just feels like it needs making more explicit that this is the goal of Christian life - it’s about Christ, not about us!
Lest this seem like a totally scathing indictment of what is, honestly, a good exploration of spiritual poverty, I should mention that the text is engaging and poetic in its expression - it’s undoubtedly beautifully written, and is thus very pleasing to read. On the whole it’s very accessible, and its popularity speaks to that. Moreover, the “methodology” of this poverty of spirit is certainly very well described indeed, albeit far too anthropocentric. When detailing the various sorts of poverty of spirit, Christ and His centrality are both lost, it seems. He mentions approaching other humans with a poverty of spirit, but forgets that the *reason* we must do so is grounded in Christ’s words “Whatever you do to these the least of my brethren, you do me”. He seems to forget the imitative nature of poverty here. Kenosis is admirably central, but its motivation needs to be clearer.
The final chapter, on worship and prayer, however, is stunningly brilliant! It encompasses well the human experience and necessary attitudes that should be taken in the face of said experience. That chapter is masterful.
Overall, it’s a decent introductory work, but despite its brevity, best read once one already has some understanding of the subject matter. Something like Eric Doyle OFM’s “The Song of Brotherhood and Sisterhood”, or James Martin SJ’s new book on Christ, might be better.
This entire review has been hidden because of spoilers.
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February 14, 2024"God has come to us in grace. We have been endowed with God's life and our life made God's. In doing this, God did not mitigate or eliminate our innate poverty, but actually intensified it and outdid it. God's grace does not cause estrangement and excess, as sin does. It reveals the depths of our destiny (resulting from God's salvific initiative in history), which we would not have imagined by ourselves.
A human being with grace is a human being who has been emptied, who stands impoverished before God, who has nothing of which to boast: "For God is at work in you, both to will and to work for God's good pleasure" (Phil 2:13). This person works out her or his salvation in the poverty of "fear and trembling" (Phil 2:12). Grace does not erase our poverty; it transforms it totally, allowing it to share in the poverty of Jesus' own immolated heart (cf. Romans 8:17).
This poverty, then, is not just another virtue, one among many. It is a necessary ingredient in any authentic Christian attitude toward life. Without it there can be no Christianity and no imitation of Christ. It is no accident that "poverty of spirit" is the first of the beatitudes. What is the sorrow of those who mourn, the suffering of the persecuted, the self-forgetfulness of the merciful, or the humility of the peace-makers -- what are these if not variations of spiritual poverty? This spirit is also the mother of the threefold mystery of faith, hope, and charity. It is the doorway we must pass to become authentic human beings. Only through poverty of spirit do we draw near to God; only through it does God draw near to us. Poverty of spirit is the meeting point of heaven and earth, the mysterious place where God and humanity encounter each other, the point where infinite mystery meets concrete existence."
A human being with grace is a human being who has been emptied, who stands impoverished before God, who has nothing of which to boast: "For God is at work in you, both to will and to work for God's good pleasure" (Phil 2:13). This person works out her or his salvation in the poverty of "fear and trembling" (Phil 2:12). Grace does not erase our poverty; it transforms it totally, allowing it to share in the poverty of Jesus' own immolated heart (cf. Romans 8:17).
This poverty, then, is not just another virtue, one among many. It is a necessary ingredient in any authentic Christian attitude toward life. Without it there can be no Christianity and no imitation of Christ. It is no accident that "poverty of spirit" is the first of the beatitudes. What is the sorrow of those who mourn, the suffering of the persecuted, the self-forgetfulness of the merciful, or the humility of the peace-makers -- what are these if not variations of spiritual poverty? This spirit is also the mother of the threefold mystery of faith, hope, and charity. It is the doorway we must pass to become authentic human beings. Only through poverty of spirit do we draw near to God; only through it does God draw near to us. Poverty of spirit is the meeting point of heaven and earth, the mysterious place where God and humanity encounter each other, the point where infinite mystery meets concrete existence."
December 14, 2017
Metz' plea for total abandonment and complete surrender to a poverty of spirit leads me to question whether he is tacitly endorsing the modern world order. Cognitively, I buy his argument. The first Beatitude, coupled with the Christ Hymn in Philippians 2, presents an uncompromising demand for loss of self into an immanent-yet-transcendent God. This is what I believe Metz (in 1968) most likely gleaned from the budding liberation orientation in Latin American base communities and a Eurocentric Church fresh out of Vatican II.
Nevertheless, he argues "We are all compromised in our acknowledgment of the truth of our being and in our work of becoming human (since that original fault at the dawn of humankind" (45). Metz recognizes our innate inability to fully accept this poverty of spirit. After all, there is only one Christ.
Is Metz simply meditating on a world that is? Is he not tacitly endorsing the current world order by describing our inability to fix it and validating a radical orientation toward and with poverty? This, I suppose, is a great paradox of liberation theology. Siding with the poor and oppressed requires structures of oppression and inequality. What, therefore, does this mean for eschatology? How will God's salvific plan, in the context of liberation theology, resolve this paradoxical tension?
Nevertheless, he argues "We are all compromised in our acknowledgment of the truth of our being and in our work of becoming human (since that original fault at the dawn of humankind" (45). Metz recognizes our innate inability to fully accept this poverty of spirit. After all, there is only one Christ.
Is Metz simply meditating on a world that is? Is he not tacitly endorsing the current world order by describing our inability to fix it and validating a radical orientation toward and with poverty? This, I suppose, is a great paradox of liberation theology. Siding with the poor and oppressed requires structures of oppression and inequality. What, therefore, does this mean for eschatology? How will God's salvific plan, in the context of liberation theology, resolve this paradoxical tension?
June 16, 2025
My parish priest states this as his favorite spiritual read.
Fr. Dexter has taught me humility in ways I cannot begin to describe, most especially in how needed I feel as a parishioner because without us, he has no mission. In pilgrimaging through this book, I can see it is not his humility that I have been in awe of for the last few years, but his poverty of spirit encountering my own. He empties himself to bear nothing but God when he greets and accompanies me, an impoverished soul that is in great lack.
This gave me so much to contemplate and pray with, I couldn’t recommend it enough!
Fr. Dexter has taught me humility in ways I cannot begin to describe, most especially in how needed I feel as a parishioner because without us, he has no mission. In pilgrimaging through this book, I can see it is not his humility that I have been in awe of for the last few years, but his poverty of spirit encountering my own. He empties himself to bear nothing but God when he greets and accompanies me, an impoverished soul that is in great lack.
This gave me so much to contemplate and pray with, I couldn’t recommend it enough!
September 2, 2021
Poverty is the true riches.
This is one of those books that caused me to look at something that was always there, always obvious, except for when my ego was in the way, which has been most of the time. This is that simple foundational knowledge one only sees when ready, and I feel like a fool for how much time I've wasted. But I also feel so fortunate to have read this simple yet deeply substantive book.
This is one of those books that caused me to look at something that was always there, always obvious, except for when my ego was in the way, which has been most of the time. This is that simple foundational knowledge one only sees when ready, and I feel like a fool for how much time I've wasted. But I also feel so fortunate to have read this simple yet deeply substantive book.
May 14, 2023
This little book, which can be read in one sitting, provides a lifetime of wisdom and insight. It is especially relevant in the modern, misguided "self-love" movement, where self-sufficiency has overrun the biblical call to self-forgetfulness and radical self-giving. I underlined about half of the book, and I'll revisit it often.
June 9, 2017
Maravilloso!
Es para deleitarse en la presencia de Dios, en la oración, en el silencio tan necesario en estos tiempos que vivimos.
Este pequeño libro hay que saborearlo con todo el amor que buscamos en Dios. Llenense de el!
Es para deleitarse en la presencia de Dios, en la oración, en el silencio tan necesario en estos tiempos que vivimos.
Este pequeño libro hay que saborearlo con todo el amor que buscamos en Dios. Llenense de el!
November 15, 2017
The ground of all theological virtues
This is a deeply and profoundly philosophical take on what it means to be “poor in spirit,” as Jesus begins the beatitudes. It requires slow, meditative reading to grasp the depth of his wisdom.
This is a deeply and profoundly philosophical take on what it means to be “poor in spirit,” as Jesus begins the beatitudes. It requires slow, meditative reading to grasp the depth of his wisdom.
January 23, 2018
The author opens in simplicity the beatitude of poor in spirit. How we engage it biblically in nearly every facet of life. I specifically found the authors connection between poverty of spirit and prayer enlightening and encouraging.
February 11, 2019
The best thing about this book by German theologian Johann Metz is that it is very short. As short as it is, I found it largely impenetrable, and I disagree with his reading of the beatitude from which he draws his title and the theme of the book.
May 15, 2019
I first read this little treatise in the 1970's and have read it several times since. It is a simple but profound reading of the Beatitude....blessed are the poor in spirit. I found it comforting and enlightening.
July 16, 2020
This book changed my life, refocused my entire view of my Catholic faith and life. It hit me like a ton of bricks. I recommend for those Christians who are ready to go into the deep end of the pool.
July 23, 2020
A little tough to read in the beginning but the final chapter really touched my heart. This is one of those books you need to read several times at different points in your life to let it keep speaking to you.
June 6, 2022
Life changing if we will practice this
This book really gave me a better understanding of where anxiety comes from. It comes from not living in the moment and recognizing our spiritual poverty which is in need of God's Great riches of Mercy.
This book really gave me a better understanding of where anxiety comes from. It comes from not living in the moment and recognizing our spiritual poverty which is in need of God's Great riches of Mercy.
February 15, 2024
"Our human neighbour now becomes a sacrament of God's hidden presence among us, a mediator between God and humanity. Every authentic religious act is directed toward the concreteness of God in our human neighbours and their world."
May 15, 2024
This very unassuming, short book has what I am realizing is the most fundamental and necessary truth to lead into the heart of God. Poverty of spirit is the greatest gift we could receive because there the kingdom of heaven is ours. Highly recommend!!
December 8, 2017
Suffice it to say, no one is well read on the Beatitudes without having deeply considered Metz' "Poverty of Spirit."
June 22, 2018
Beautiful little book. I will be picking this one up again.
August 15, 2018
ALL CHRISTIANS MUST READ THIS BOOK!!!!
April 2, 2021
A Good Friday read on the way forward. Poverty of spirit, humility, as the true source of self and identity.
August 6, 2022
A wonderful, challenging reflection on what it means to be poor in spirit and why this understanding is essential to all Christians who seek live the fullness of life.
Displaying 1 - 30 of 44 reviews