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3 - The Price of Success: The Impact of News on Religious Identity and Philanthropy

Thomas J Davis Indiana University Press ePub

The Impact of News on Religious Identity and Philanthropy

Diane Winston

THE SALVATION ARMY'S current scale of operations and degree of respectability bear little resemblance to the circumstances of its modest start in London's slums, a transformation due as much to the Army's portrayal by the press as to its natural evolution as a religious movement. Founder William Booth launched the Christian Mission in 1865; thirteen years later, when he changed his organization's name to the Salvation Army, Booth was already known as “the General.” Drawing on the prestige of the British military, he repurposed its trappings for a spiritual mission: “officers” (clergy) wore uniforms and preached to “soldiers” (laypeople) who practiced “knee drills” (prayers). A living metaphor, the Army's goal was to conquer the world for Christ, first mounting campaigns across Great Britain, then launching overseas invasions. Willing to try anything to reach the unchurched, Booth encouraged women to preach while male soldiers played barroom tunes on brass instruments. Troops engaged in street “warfare,” “occupied” high-profile public spaces, and “invaded” dens of iniquity to save sinners. Deemed unchristian by conventional churchgoers, Booth's innovations sparked angry sermons, censorious editorials, and rowdy protests.

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10 - Myth vs. Reality: Muslim American Philanthropy since 9/11

Thomas J Davis Indiana University Press ePub

Muslim American Philanthropy since 9/11

Shariq A. Siddiqui

THERE ARE DEFINING moments in our lives. I remember my parents describing the moment they first heard that John F. Kennedy was assassinated and when my professors talked about the moment Martin Luther King, Jr., or Robert Kennedy was killed. I was amazed by their memory and used to be thankful that such an event had not occurred in my generation's lifetime. That changed on September 11, 2001.

As I watched the horrific images on television, praying that the perpetrators were not Muslims, I knew that this moment was significant, but I did not realize that it would be a defining moment for Muslim Americans. The lives of Muslim Americans were changed in profound ways on that day. Many have argued that the events that followed due to the tragedy of 9/11 have had a negative effect on Muslim Americans and especially their philanthropic activity. In order to understand the impact on Muslim American philanthropy after September11, 2001, it is important first to understand Islamic philanthropy, learn about Muslim American history, and explore who Muslim Americans are before looking into their philanthropic activities.

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6 - “Intelligent Leadership in the Cause of Racial Brotherhood”: Quakers, Social Science, and the American Friends Service Committee's Interwar Racial Activism

Thomas J Davis Indiana University Press ePub

Quakers, Social Science, and the American Friends Service Committee's Interwar Racial Activism

Allan W. Austin

RECALLING THE EARLY years of the American Friends Service Committee (AFSC), Rufus Jones wrote that he and the organization's first members, “conscious of a divine leading,” had gone to work “aware, even if only dimly, that we were ‘fellow-laborers with God’ in the rugged furrows of the somewhat brambly fields of the world.”1 Jones's remark reveals a fundamental characteristic of Quaker religious identity: a belief in “the duty of Friends to live their faith and in so doing make the world a better place.”2 The many Quaker books of discipline today with “faith and practice” in their titles bear clear witness to this enduring foundational tenet of Quaker identity. The 1997 edition of Philadelphia Yearly Meeting's Faith and Practice, for example, connects belief and activism in Friends’ testimonies, which it describes as “expressions of lives turned toward the Light, outward expressions reflective of the inward experience of divine leading.”3

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4 - Heartbroken for God's World: The Story of Bob Pierce, Founder of World Vision and Samaritan's Purse

Thomas J Davis Indiana University Press ePub

The Story of Bob Pierce, Founder of World Vision and Samaritan's Purse

David P. King

AS FOUNDER OF both World Vision and Samaritan's Purse, Bob Pierce may rank as the leading religious philanthropist of the twentieth century. He first visited China as an evangelist in 1947. Upon his arrival, a Dutch Reformed missionary, Tena Hoelkeboer, invited him to preach to her school of four hundred Chinese girls. Pierce agreed, but, the day after his short evangelistic sermon, one of Hoelkeboer's students, White Jade, informed her father that she had converted to Christianity. Her father's response was to throw her out of the house. Hoelkeboer, distressed at the prospect of taking on yet another orphan, demanded of Pierce, “What are you going to do about it?”1 Pierce gave Hoelkeboer ten dollars, all the money he had, and promised to send more each month on his return to the United States. After his return home, Pierce recounted the story to his American audiences, and it continues to be retold as the origin of both World Vision and Samaritan's Purse. Pierce's initial overseas encounter changed him. He had gone as a young American evangelist but returned as a missionary ambassador, bringing both the spiritual and physical needs of the world to the attention of American evangelicals.2

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7 - Religious Philanthropies and Government Social Programs

Thomas J Davis Indiana University Press ePub

Sheila S. Kennedy

GOVERNMENT AGENCIES HAVE partnered with a wide variety of religious philanthropies for many decades, and, for most of that time, those partnerships have garnered relatively little attention or comment. That state of affairs changed rather abruptly in 1996 with the passage of Section 104 of the Personal Responsibility and Work Opportunity Reconciliation Act of 1996 (PRWORA).1

PRWORA was the first of a series of legislative acts that are usually referred to collectively as “charitable choice” laws. They were promoted as efforts to encourage greater numbers of religious charities (euphemistically labeled “faith-based organizations”2) to work with agencies of government to provide social services to the needy. The original charitable choice measures were buried within the massive welfare reform bill signed into law by President Clinton; however, when George W. Bush was elected president in 2000, he unveiled (with a good deal of fanfare) a new “faith-based initiative,” incorporating and building on charitable choice legislation. The initiative was frequently described as a centerpiece of the Bush administration’s domestic policy.

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