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In recent years, as government agencies have encouraged faith-based organizations to help ensure social welfare, many black churches have received grants to provide services to their neighborhoods’ poorest residents. This collaboration, activist churches explain, is a way of enacting their faith and helping their neighborhoods.

But as Michael Leo Owens demonstrates in God and Government in the Ghetto, this alliance also serves as a means for black clergy to reaffirm their political leadership and reposition moral authority in black civil society. Drawing on both survey data and fieldwork in New York City, Owens reveals that African American churches can use these newly forged connections with public agencies to influence policy and government responsiveness in a way that reaches beyond traditional electoral or protest politics. The churches and neighborhoods, Owens argues, can see a real benefit from that influence—but it may come at the expense of less involvement at the grassroots.

Anyone with a stake in the changing strategies employed by churches as they fight for social justice will find God and Government in the Ghetto compelling reading.

President Obama has signaled a sharp break from many Bush Administration policies, but he remains committed to federal support for religious social service providers. Like George W. Bush’s faith-based initiative, though, Obama’s version of the policy has generated loud criticism—from both sides of the aisle—even as the communities that stand to benefit suffer through an ailing economy. God’s Economy reveals that virtually all of the critics, as well as many supporters, have long misunderstood both the true implications of faith-based partnerships and their unique potential for advancing social justice.

Unearthing the intellectual history of the faith-based initiative, Lew Daly locates its roots in the pluralist tradition of Europe’s Christian democracies, in which the state shares sovereignty with social institutions. He argues that Catholic and Dutch Calvinist ideas played a crucial role in the evolution of this tradition, as churches across nineteenth-century Europe developed philosophical and legal defenses to protect their education and social programs against ascendant governments. Tracing the influence of this heritageon the past three decades of American social policy and church-state law, Daly finally untangles the radical beginnings of the faith-based initiative. In the process, he frees it from the narrow culture-war framework that has limited debate on the subject since Bush opened the White House Office for Faith-Based and Community Initiatives in 2001.

A major contribution from an important new voice at the intersection of religion and politics, God’s Economy points the way toward policymaking that combines strong social support with a new moral focus on the protection of families and communities.