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 examine of faith and concrete tradition, the ebook appears at 3 matters: the function of spiritual social providers inside Indianapolis’s higher social welfare aid method, 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 providers. 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 organizations. Her process acknowledges that neighborhood version has been a defining characteristic of yank social welfare. A Public Charity goals to light up neighborhood developments and to narrate the placement in Indianapolis to nationwide traits and events.
Polis heart sequence on faith and concrete Culture—David J. Bodenhamer and Arthur E. Farnsley II, editors
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Utilizing 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 examine of faith and concrete tradition, the ebook appears to be like at 3 matters: the position of spiritual social companies inside of Indianapolis’s better social welfare aid approach, 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 providers.
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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)
17 In light of the challenge workers at Catholic Charities faced as they tried to meet the growing needs of the Catholic population, it is not surprising that they began to rethink the relative responsibilities of public and private welfare agencies and became receptive to the notion that the federal government should assume a greater role in relief of the unemployed. Their receptivity was no doubt heightened when they heard Katharine Lenroot speak to them about the ‘‘trend toward public financing and public support’’ at the May meeting of the Indianapolis Council of Social Agencies.
In response, the federal government hired thousands of psychologists to screen recruits and attend to soldiers stationed both at home and abroad. The government also attempted to allay the onset of psychological problems by meeting the social needs of military men. As part of this effort, the government collaborated with religious groups such as the YMCA, the National Catholic Community Services, the Salvation Army, and the National Jewish Welfare Board. 6 According to historian Susan Myers-Shirk, political officials embraced psychological testing of soldiers.
Gone were the pleas for the wealthy to provide financial assistance to their less fortunate brethren. Instead, the FSA invited all classes, not only the poor, to take advantage of the programs it had to offer. According to its leaders, the FSA no longer had to concern itself solely with the poor because public welfare authorities had taken over the business of relief. In the wake of New Deal social welfare programs such as Aid to Dependent Children (ADC) and Old Age Assistance (OAA), the FSA had decided that its mission was to provide social and psychological services to all urban residents, even the wealthy.