By Mary L. Mapes
Using Indianapolis as its concentration, this e-book explores the connection among faith and social welfare. bobbing up out of the Indianapolis Polis Center’s Lilly-sponsored research of faith and concrete tradition, the e-book appears at 3 matters: the position of spiritual social providers inside of Indianapolis’s higher social welfare help procedure, either private and non-private; the evolution of the connection among private and non-private welfare sectors; and the way principles approximately citizenship mediated the supply of social companies. Noting that spiritual nonprofits don't determine prominently in so much stories of welfare, Mapes explores the old roots of the connection among religiously affiliated social welfare and public businesses. Her technique acknowledges that neighborhood edition has been a defining function of yankee social welfare. A Public Charity goals to light up neighborhood tendencies and to narrate the location in Indianapolis to nationwide traits and events.
Polis heart sequence on faith and concrete Culture—David J. Bodenhamer and Arthur E. Farnsley II, editors
Read or Download A Public Charity: Religion And Social Welfare In Indianapolis, 1929-2002 (Polis Center Series on Religion and Urban Culture) PDF
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Additional resources for A Public Charity: Religion And Social Welfare In Indianapolis, 1929-2002 (Polis Center Series on Religion and Urban Culture)
For their part, public welfare authorities saw these collaborative endeavors as a means to contain the growth of public welfare and to hide its disturbing ideological implications from a conservative public. Remarkably, public funding of Catholic Charities received little public attention. This protected Catholics from adversaries who might Catholic Charities and the Making of the Welfare State have challenged such a relationship. It also hid how the dividing line between public and private social welfare services was blurry and dynamic, allowing Indianapolis residents to retain their Tocquevillian vision of their city as one held together by private philanthropy and voluntarism.
The former believed Catholics had a responsibility to help the expanding welfare state while the latter wanted to channel tax funds, which they saw as properly theirs, back to private bodies. For the most part, the Marion County Department of Public Welfare complied with the demands Catholic Charities made. It referred Catholic children in need of care outside of their ‘‘natural’’ homes to Catholic Charities, and agreed to pay Catholic Charities for some costs it incurred through its orphanages and foster care programs.
The Church Federation supported what it called a model of ‘‘Christian Family Living’’ that openly and explicitly celebrated traditional gender roles and relations. As a result, the men and women who worked for the Social Service Department rarely took the issue of class seriously and focused without any qualms on serving the middle class. The heightened attention on the middle class was not merely rhetorical. It directly and profoundly affected the services offered. Certainly throughout the late s and early s, most of the city’s private agencies expended a large proportion of their resources on assistance to the poor.