Sacred Charity reconstructs the lay religious culture of Spanish Catholics in the late medieval and early modern period. Flynn shows how religious values shaped the nature of aid to the poor in the period before the creation of the modern welfare state.

Long before there was a welfare state, there were efforts by religious congregations to alleviate poverty. Those efforts have continued since the establishment of government programs to help the poor, and congregations have often worked with government agencies to provide food, clothing and care, to set up after-school activities, provide teen pregnancy counseling, and develop programs to prevent crime. Until now, much of this church-state cooperation has gone on with limited opposition or notice. But the Bush Administration's new proposal to broaden support for "faith-based" social programs has heated up an already simmering debate. What are congregations' proper roles in lifting up the poor? What should their relationship with government be? Sacred Places, Civic Purposes explores the question with a lively discussion that crisscrosses every line of partisanship and ideology. The result of a series of conferences funded by the Pew Charitable Trusts and sponsored by the Brookings Institution, this book focuses not simply on abstract questions of the promise and potential dangers of church-state cooperation, but also on concrete issues where religious organizations are leading problem solvers. The authors – experts in their respective fields and from various walks of life - examine the promises and perils of faith-based organizations in preventing teen pregnancy, reducing crime and substance abuse, fostering community development, bolstering child care, and assisting parents and children on education issues. They offer conclusions about what congregations are currently doing, how government could help, and how government could usefully get out of the way. Contributors include William T. Dickens (National Community Development Policy Analysis Network and the Brookings Institution), John DiIulio (White House Office of Faith-Based and Community Initiatives and University of Pennsylvania), Floyd Flake (Allen AME Church and Manhattan Institute), Bill Ga

An inside look at an interfaith program for the homeless in New York City, including in-depth stories of those who have graduated and made new lives. In a metropolis like New York, homelessness can blend into the urban landscape. For Susan Greenfield, however, New York is the place where a community of resilient, remarkable individuals is yearning for a voice. Sacred Shelter follows the lives of thirteen formerly homeless people, all of whom have graduated from an interfaith life skills program for current and former homeless individuals in the city. Through interviews, these individuals share traumas from their youth, their experience with homelessness, and the healing they’ve discovered through community and faith. Edna Humphrey talks about losing her grandparents, father, and sister to illness, accident, and abuse. Lisa Sperber discusses her bipolar disorder and her whiteness. Dennis Barton speaks about his unconventional path to becoming a first-generation college student and his journey to reconnect with his family. The memoirists share stories about youth, family, jobs, and love. They describe their experiences with racism, mental illness, sexual assault, and domestic violence. Each of the thirteen storytellers honestly expresses his or her broken-heartedness and how finding community and faith gave them hope to carry on. Interspersed are reflections from program directors, clerics, mentors, and volunteers, including the cofounder of the program. While Sacred Shelter does not tackle the socioeconomic conditions and inequities that cause homelessness, it provides a voice for a demographic group that continues to suffer from systemic injustice and marginalization.

In this reappraisal of charity in the biblical tradition, Anderson argues that the poor constituted the privileged place where Jews and Christians met God. He shows how charity affirms the goodness of the created order; the world was created through charity and therefore rewards it.

As a black American Catholic, born and raised in the south, I am often asked, "How can you belong to a racist Church?" This prayer book is my deeply personal response to that persistent question. The Catholic church is not racist, but too many American Catholics have not yet repented of the sin of racism. This prayer book contains meditations and traditional Catholic prayers, as well as profiles on black Saints, in an effort to inspire individuals, groups and communities to prayerfully build a Culture of Fraternal Charity.

This book examines the role of faith-based organizations in managing international aid, providing services, defending human rights and protecting democracy. It argues that greater engagement with faith communities and organizations is needed, and questions traditional secularism that has underpinned development policy and practice in the North.

Nov. issue includes Proceedings of the annual meeting.

The global humanitarian movement, which originated within Western religious organizations in the early nineteenth century, has been of most important forces in world politics in advancing both human rights and human welfare. While the religious groups that founded the movement originally focused on conversion, in time more secular concerns came to dominate. By the end of the nineteenth century, increasingly professionalized yet nominally religious organization shifted from reliance on the good book to the public health manual. Over the course of the twentieth century, the secularization of humanitarianism only increased, and by the 1970s the movement's religious inspiration, generally speaking, was marginal to its agenda. However, beginning in the 1980s, religiously inspired humanitarian movements experienced a major revival, and today they are virtual equals of their secular brethren. From church-sponsored AIDS prevention campaigns in Africa to Muslim charity efforts in flood-stricken Pakistan to Hindu charities in India, religious groups have altered the character of the global humanitarian movement. Moreover, even secular groups now gesture toward religious inspiration in their work. Clearly, the broad, inexorable march toward secularism predicted by so many Westerners has halted, which is especially intriguing with regard to humanitarianism. Not only was it a highly secularized movement just forty years ago, but its principles were based on those we associate with "rational" modernity: cosmopolitan one-worldism and material (as opposed to spiritual) progress. How and why did this happen, and what does it mean for humanitarianism writ large? That is the question that the eminent scholars Michael Barnett and Janice Stein pose in Sacred Aid, and for answers they have gathered chapters from leading scholars that focus on the relationship between secularism and religion in contemporary humanitarianism throughout the developing world. Collectively, the chapters in this volume comprise an original and authoritative account of religion has reshaped the global humanitarian movement in recent times.