By Mary L. Mapes
Using Indianapolis as its concentration, this ebook 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 publication seems to be at 3 matters: the function of spiritual social companies inside Indianapolis’s better social welfare help approach, 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 providers. Noting that non secular nonprofits don't determine prominently in so much reviews of welfare, Mapes explores the historic roots of the connection among religiously affiliated social welfare and public organizations. Her strategy acknowledges that neighborhood edition has been a defining characteristic of yank social welfare. A Public Charity goals to light up neighborhood traits and to narrate the location in Indianapolis to nationwide tendencies and events.
Polis heart sequence on faith and concrete Culture—David J. Bodenhamer and Arthur E. Farnsley II, editors
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Additional info for A Public Charity: Religion And Social Welfare In Indianapolis, 1929-2002 (Polis Center Series on Religion and Urban Culture)
27 Although this question no doubt seemed logical and fair from the viewpoint of citizens trying to sort out the relative responsibilities of public and private bodies, the city’s private social welfare leaders were taken by surprise. If nothing else, the private social workers’ experiences with the fiscally tight Township Trustees had led them to believe that private agencies were required to supplement publicly financed work, and they assumed the general public A Public Charity would stand behind them.
Ryan and Raymond McGowan, became vocal New Deal supporters and devoted considerable energy explaining how the New Deal harmonized with Catholic social teaching. Although the conservative political sentiment in Indianapolis resisted such notions, Fussenegger brought these messages back home. ’’21 Although some Indianapolis Catholics—including Bishop Joseph Ritter—remained skeptical about the New Deal, others soon understood social welfare as a public responsibility. ’’24 Thus, the men and women at Catholic Charities in Indianapolis increasingly came to the conclusion that public social welfare programs were not only necessary but that they fit with Catholic ideals enunciated in papal encyclicals Rerum novarum () and Quadragesimo anno () and applied to the American context by the likes of Fathers Ryan, McGowan, and Fussenegger.
2 Leading national social workers, most notably Linton B. Swift, held out the same hope. He recognized that public welfare departments did not have the resources for intensive casework or counseling, and he expected social workers in the private sector to ‘‘supplement’’ the work of public agencies by providing such services to welfare recipients. By the late s, however, those who urged private organizations, religious and secular alike, to find a new clientele drowned out voices like Swift’s.
A Public Charity: Religion And Social Welfare In Indianapolis, 1929-2002 (Polis Center Series on Religion and Urban Culture) by Mary L. Mapes