Download A Public Charity: Religion And Social Welfare In by Mary L. Mapes PDF

By Mary L. Mapes

Using Indianapolis as its concentration, this booklet explores the connection among faith and social welfare. coming up out of the Indianapolis Polis Center’s Lilly-sponsored examine of faith and concrete tradition, the publication seems to be at 3 matters: the position of spiritual social providers inside Indianapolis’s better social welfare aid process, either private and non-private; the evolution of the connection among private and non-private welfare sectors; and the way rules approximately citizenship mediated the supply of social companies. Noting that spiritual nonprofits don't determine prominently in such a lot stories of welfare, Mapes explores the old roots of the connection among religiously affiliated social welfare and public enterprises. Her process acknowledges that neighborhood edition has been a defining characteristic of yankee social welfare. A Public Charity goals to light up neighborhood tendencies and to narrate the location in Indianapolis to nationwide developments and events.

Polis heart sequence on faith and concrete Culture—David J. Bodenhamer and Arthur E. Farnsley II, editors

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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)

Sample text

However, while nonsectarian social workers distanced themselves from religion and demonstrated their professionalism by embracing the rhetoric of science popular among university-trained social workers, Catholic social workers embraced both religion and professional social work methods. They claimed that the techniques of professional social work were compatible with Catholic principles and that only Catholic social workers could respond to the needs of other Catholics. To stem doubts about Catholic professionalism, Fussenegger made sure that Catholic Charities had the trappings of a truly ‘‘professional’’ agency.

Second, Protestants tended to maintain a more traditional view of private agencies as self-supporting. The success with which Catholic Charities laid claim to public money raises the compelling question: Why were public welfare agencies so eager to collaborate with Catholic Charities? Even more important, why did a heavily Protestant city which two decades earlier had questioned the Catholic community’s claim to the body politic, agree to channel large sums of money to Catholics? It was one thing for Protestant agencies not to demand public money, but another altogether to allow Catholics to receive it.

19 A representative of the nationally based Children’s Bureau summed up the new direction of social work: ‘‘Social services will no longer be identified with classes in society; the so-called dependent, neglected, defective, and delinquent. ’’20 The claim that social and psychological problems knew no economic or social boundaries represented a significant departure from the past. At first glance, it seemed social workers for the first time had abandoned classist and racist assumptions that had long underlay popular understandings of social problems such as poverty and unwed motherhood.

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