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Faith-Based Persistence and Permutations

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Abstract

Faith-based initiatives first entered the American lexicon over two decades ago, and the practice of government has been significantly altered ever since. This initiative’s genesis, effectively Faith-Based 1.0, formally began under Charitable Choice , a provision in 1996’s Welfare Reform Law. This provision offered clients of government funded job placement , housing, food distribution , and other programs the choice of receiving services from a faith-based or secular provider. It also reversed the longstanding requirement for faith-based organizations to secularize themselves before becoming eligible to bid for government service contracts.

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Notes

  1. 1.

    On the Charitable Choice provision of welfare reform law and congregationally run poverty relief efforts, see, for example: Ammerman (2005), Bartkowski and Regis (2003), Chaves (1999), Cnaan et al. (2002). On the administrative and legal challenges associated with Charitable Choice , see for example: Kennedy and Bielefeld (2002), Brownstein (1999).

  2. 2.

    An extensive treatment of the historical and legal dimensions of Charitable Choice in the U.S. for readers fluent in German is offered in Nagel (2006a). See also Nagel (2006b).

  3. 3.

    Boorstein and Kindy (2009).

  4. 4.

    The press release, from which quotes featured here are drawn, can be found at the following web address: http://www.whitehouse.gov/the_press_office/ObamaAnnouncesWhiteHouseOfficeofFaith-basedandNeighborhoodPartnerships/. Accessed November 15, 2016.

  5. 5.

    Boorstein and Wan (2010). In another critique, Americans United cited 2008 Pew Research Center poll data revealing that “61 percent of Americans say groups that encourage religious conversion should not be eligible for public funding … [and] an overwhelming 73% say organizations that hire only people who share their religious beliefs should not receive government grants.” See http://www.au.org/media/press-releases/archives/2010/03/obama-inaction-on-faith-based.html. Accessed May 3, 2016.

  6. 6.

    Boorstein and Kindy (2009), Boorstein and Wan (2010).

  7. 7.

    Boorstein and Wan (2010).

  8. 8.

    Waters (2010).

  9. 9.

    Craig and Boorstein (2009).

  10. 10.

    Waters (2010).

  11. 11.

    Eschliman (2016). See also Shellnutt and Zylstra (2016).

  12. 12.

    Smith and Martinez (2016).

  13. 13.

    Towey (2016).

  14. 14.

    Glueck (2017).

  15. 15.

    Poggioli (2017).

  16. 16.

    Sommer (2016).

  17. 17.

    Montgomery (2017).

  18. 18.

    See, for example, Wineburg (2007), Sager (2010). The “holy smoke and mirrors” depiction of faith-based initiatives seems to have originated with Sager based on a reference to what was then the title of her forthcoming work in the following publication: Chaves and Wineburg (2010).

  19. 19.

    See Wuthnow (2004), Nagel (2013).

  20. 20.

    Bartkowski and Regis (2003), Sager (2010).

  21. 21.

    Unruh and Sider (2005). See also, Sider and Unruh (2004), Jeavons (2004), Monsma (2004).

  22. 22.

    Smith and Sosin (2001).

  23. 23.

    Monsma (2004).

  24. 24.

    Nathan and Gais (1999), Poole (2003).

  25. 25.

    Monsma (2004).

  26. 26.

    Nagel (2006b). See also: Nagel (2010, 2013).

  27. 27.

    Weber (1978), see also: Ebaugh et al. (2003).

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Correspondence to John P. Bartkowski .

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Bartkowski, J.P., Grettenberger, S.E. (2018). Faith-Based Persistence and Permutations. In: The Arc of Faith-Based Initiatives. Springer, Cham. https://doi.org/10.1007/978-3-319-90668-3_1

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  • DOI: https://doi.org/10.1007/978-3-319-90668-3_1

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