Barend A. de Vries, a distinguished international economist, examines the economic roots of poverty, the actions that can be taken to eradicate it, and the ethical case for integrating the poor into the mainstream of society.
De Vries applies Judeo-Christian ethics—in particular, the values of social justice and compassion for the poor—to the problem of poverty in both the United States and in developing countries. Bringing together the insights of economics and ethicists, he considers both the economic feasibility of religious views regarding the eradication of poverty and the ethical aspects of economic programs. He analyzes the poverty of women resulting from discrimination, the impact of environmental degradation on the poor, the allocation of funding to military rather than social programs, and the implications of the enormous debts incurred by poor countries. In addressing these conditions, he demonstrates the pressing need for action on both economic and ethical grounds.
Champions of the Poor offers an unbiased presentation of the ethical positions taken by Jews, Catholics, mainline Protestants, and Evangelicals and stresses the need for all social sectors—religious and secular, business, labor and government—to work together to eradicate poverty. By reassessing poverty from these seemingly disparate approaches, it seeks to bring us closer to solving this age-old problem.
Between the Civil War and World War II, Catholic charities evolved from volunteer and local origins into a centralized and professionally trained workforce that played a prominent role in the development of American welfare. Dorothy Brown and Elizabeth McKeown document the extraordinary efforts of Catholic volunteers to care for Catholic families and resist Protestant and state intrusions at the local level, and they show how these initiatives provided the foundation for the development of the largest private system of social provision in the United States.
It is a story tightly interwoven with local, national, and religious politics that began with the steady influx of poor Catholic immigrants into urban centers. Supported by lay organizations and by sympathetic supporters in city and state politics, religious women operated foundling homes, orphanages, protectories, reformatories, and foster care programs for the children of the Catholic poor in New York City and in urban centers around the country.
When pressure from reform campaigns challenged Catholic child care practices in the first decades of the twentieth century, Catholic charities underwent a significant transformation, coming under central diocesan control and growing increasingly reliant on the services of professional social workers. And as the Depression brought nationwide poverty and an overwhelming need for public solutions, Catholic charities faced a staggering challenge to their traditional claim to stewardship of the poor. In their compelling account, Brown and McKeown add an important dimension to our understanding of the transition from private to state social welfare.
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