Religious charity is said to be one of the oldest phenomena which has been present in many societies and social welfare provision is one of the central aspects of religious charity. Although, religiously motivated welfare provision has an older history than nation state based welfare provision, with the advent of the modern welfare state social aid area has been taken -partially or totally- from the religious authorities. However starting with 80s and attracting considerable interest by 90s in contemporary world, religious themes, namely faith based organizations, have been visible again in social aid area. As a form of faith based welfare provision, Faith Based Organization (FBO) is the central concept of this study / particularly Islamist FBOs will be on the focus of this study. In that sense FBOs will be studied as a part in history of Islamist faith based welfare provision in Turkey. The central hypotheses of the thesis, FBOs are organizations fertilized by changing economic and political climate of 70s. Changing state religion relationships has a significant impact on FBO proliferation in Turkey. By combating through poverty FBOs have big problems in terms of financial accountability, permanency, trustworthiness and professionalism.

American presidents have maintained an equilibrium between the role of church and state in government affairs via the nation’s civil religion and a “rhetorical contract” between those secular and sacred interests. While other presidents have incorporated religion in their rhetorical execution of office, George W. Bush has done so in a manner different from his predecessors, emphasizing the role of faith in his administration’s beliefs, actions, and policies. Such rhetoric upsets the tenuous relationship between sectarian and secular affairs. Bush’s breach of the rhetorical contract can be explained by Foucault’s notion of pastoral power. Using practices once associated with the church, the savvy government leader may better control his public. I argue that President Bush has shifted the balance of power between organized religion and government, specifically by means of the Office of Faith-Based and Community Initiatives, thereby corrupting traditional notions of civil religion in the process of implementing his unique form of new pastoral power.

A quantitative research study was conducted with teenagers attending Bandina Christian Youth Camp for one week in the summer of 2008. Students were divided into two groups; a control group and an intervention group. All participants were given a Self- Reflective Survey immediately prior to and following the week of summer camp. In addition to the pre- and post- Self-Reflective Surveys, the intervention group was required to complete Gallup's StrengthsQuest assessment (to determine his/her five greatest strengths) and e-mail those findings to this researcher before the first camp session. Once at camp, the intervention group participated in a five day Faith Based Strengths Training class one hour a day. The intervention group recognized and identified all 34 strengths, learned the uniqueness of his/her top five strengths, identified and related to famous individuals and their strengths and explored optimal career fields that best correlated to the participants' top five strengths. Strengths Training proved to be an effective tool in changing the intervention group's self confidence, sense of direction and his or her personal desire to learn more about Strengths collectively with a .03 p at an alpha level of .05. Youth based national organizations such as Boys & Girls Club, Boys Scouts, Girl Scouts, 4-H, Fellowship of Christian Athletes (FCA) and others could greatly enhance their programs by incorporating Strengths Training into their curriculum, as Strengths Training builds on the development of core values, positive self image and character development that all of these national organizations strive to provide the youth of today. The summer camp experience offers a distinct opportunity for learning and exploration. This unique educational atmosphere sets up a positive cognitive environment where youth are typically more receptive to learning new concepts and ideas. The intervention group outcomes for this quantitative research study resulted in a positive outcome with only five hours of training. This infers a positive impact to not only the Y generation, but future generations to come and raises the need for more research in how these youth based national organizations can not only implement Strengths Training into their existing programs but network Strengths Training.

Along with the power loss of welfare regimes in Europe, the problems which have always existed in the field of poverty started to reemerge as the one of the primary matters of humanity. However, in this period, the state whose intervention to economy was being already argued was deprived of the ability of intervention to the issue of poverty. After 1980s, the new generation social aid organizations emerged in the area of welfare, which was covered by the modern state institutions before. Some of these organizations can be titled as faith based organizations (FBOs) which are the organizations that refer directly or indirectly to a religion or religious values, and they function as welfare providers or as political actors. Today, faith based social aid organizations disperse into a wide area, from the sub groups of armed organizations to worship centers of several religions. These organizations perform a welfare function by carrying a number of activities. This study examines the FBOs in the sample of a non-governmental organization, Deniz Feneri (Light House) Association in Turkey. In this regard, the study opens a discussion for a new concept for the world as well as for Turkey.

Thesis (Ph.D.)--Virginia Commonwealth University, 2009. / Prepared for: School of Social Work. Title from title-page of electronic thesis. Bibliography: leaves 176-193.

Enacted as part of the 1996 Welfare Reform bill, the faith-based initiative was intended to ensure that small religious groups were not discriminated against in the awarding of government funding. While there has been a great deal of attention paid to changes at the federal level, little attention has been paid to how and why states are implementing the faith-based initiative. Currently, states are not required to implement any part of the initiative, other than guaranteeing that faith-based organizations (FBOs) will not be discriminated against in funding decisions. Nevertheless, states have been acting on the initiative in a variety of ways in the hope of increasing the number of faith-based organizations performing social services.Although religious groups have been receiving government funds to provide social services for much of American history, the faith-based initiative represents a new effort from both state and federal governments to encourage even greater participation. To understand the state-level faith-based implementation I focus on two research questions: Why are states creating faith-based policies and practices? What are these new policies and practices? Data collected from multiple sources reveal three key aspects of faith-based policy implementation: appointment of state actors known as Faith-Based Liaisons (FBLs), legislation, and presentation of state Faith-Based Policy conferences.While supporters argue that the faith-based initiative is about solving problems of poverty and an over-burdened welfare system, I find that these policies and practices do not respond to problems of poverty or welfare, and do not offer the substantial new help to the poor and needy that was promised by supporters. Instead, I find that state faith-based practices are more likely to be implemented in states with a strong evangelical movement presence. My data also shows that these practices are actually a series of symbolic policies that further the goals of the evangelical movement in two ways. First, state faith-based policies and practices enable the evangelical movement's greater goal of chipping away at church/state separation. Second, because these policies and practices reframe and reshape the church/state relationship in ways that appeal to deeply held ideological views by many in the United States, they have the potential to create new political allies for the evangelical movement.

Paauglių delinkventinė elgsena – svarbi socialinė problema šių dienų visuomenėje. Tikslingai veikianti tikinčiųjų bendruomenė gali tapti vienu iš efektyvių tokios elgsenos prevencijos šaltinių. Šio darbo tikslas - teoriškai ir empiriškai išanalizuoti paauglių delinkventinės elgsenos prevencijos vykdymo galimybes tikinčiųjų bendruomenės kontekste. Tyrimas parodė, kad paaugliams skirtos tikinčiųjų bendruomenės veiklos iliustruoja delinkventinės elgsenos prevencijos principus, taip pat buvo atskleista, kad ypatingai didelis vaidmuo tikinčiųjų bendruomenei tenka vykdant pirminę ir antrinę delinkventinės elgsenos prevenciją. / Delinquent behaviour of adolescents is an important social problem in a modern society. A religious community acting persistently may become one of effective sources of prevention of such behaviour.The conclusion is, that the social role of a religious community is based on the history of the church, while a modern religious community unites believers belonging to organization based on various religions who use different forms to solve problems of people feeling social exclusion, among them – adolescents of delinquency risk. Manifestations of delinquency arise from biological, psychological, social and pedagogical, social and economical and ethical and moral reasons that (except for biological reasons) may be effectively influenced and eliminated by activities carried out in a religious community, therefore primary, secondary and tertiary prevention possibilities get expressed here. The study showed that activities of religious communities meant for adolescent’s illustrate principles of prevention of delinquent behaviour, it has also revealed that a religious community plays especially significant role in primary and secondary prevention of delinquent behaviour.

The complexity and lack of coordination of the U.S. health care system is especially challenging for older adults, many of whom have multiple chronic conditions. The faith community is a potential partner to assist them, due to strong religiosity of older adults and specific characteristics of faith communities. This study explores the knowledge and practices of faith community nurses (FCNs) in meeting care coordination needs of older adults and identifies a model of gap-filling by FCN practice. An approach combining both quantitative and qualitative approaches was used. A survey was distributed to all known FCNs in Kentucky. From the 60 respondents, 15 FCNs were selected for personal interviews, and six care recipients were also interviewed. Survey data revealed a relatively older workforce, M=57 years, with 73% in nursing for more than 20 years. All served as FCNs in their own congregations, mostly as volunteers. FCNs relied on informal rather than formal assessments, with little consistency in type of health-related information obtained from congregants. The combined interview data revealed themes including, strong grounding in faith, sense of congregational family, reliance on general nursing assessment skills, intentional empowerment, bridging expanses, trust, and continuity. Findings suggest that FCNs in Kentucky identify and fill significant gaps in health care for older adults. Spirituality and religious rituals were important for FCNs and those they served. Congregants sought out FCNs to answer questions, interpret medical information, and assist with health care interactions. The stability of the FCNs in the lives of congregations was regarded as important; congregants counted on FCNs presence through transitions in health. A model to explain FCN intervention was developed based on integration of a social ecological perspective with the WHO International Classification of Functioning, Disability, and Health. This model reflects contextual factors that occur throughout nested environments that surround each individual, including immediate family, congregational family, health and social care systems, and societal policies. FCNs serve as a bridge between and among these nested environments, connecting them and facilitating change within each level.

The Methodist Mission Northern has provided social services to the community since 1851. The underpinning philosophy of Methodist Mission Northern’s service provision is that of being a Good Neighbour. The concept of Good Neighbour derives from the Old and the New Testaments of the Holy Bible, the Hebrew Scriptures and also public policy. A defining moment in the emergence of Christian universalism comes when the neighbour is asserted to include everyone, … while the Levite and the Cohen pass by the injured man… the Good Samaritan comes to his aid and proves himself the true neighbour of his (injured) neighbour [Zizek, Santner, & Reinhard, 2005, p. 6]. What does Good Neighbour entail in the context of so many people suffering owing to poverty, injustice and social exclusion? This study set out to examine how the concept of Good Neighbour has been put into practice and how that is relevant in contemporary public policy setting. This research was undertaken using phenomenological enquiry approach which explored the experiences of the key stakeholders namely the Board of Governors, the staff and the clients or service recipients of the Methodist Mission Northern to understand the impact of service delivery on clients. This was done through a review of the Minutes of the Board Meetings and Annual Reports over a twenty year period from 1986 to 2006. The study found that for the greater part of the history the operation of the concept of Good Neighbour by Methodist Mission Northern tended to focus on the charity model which provides for the day to day needs of the clients such as providing food, clothing and shelter and other immediate needs. For Methodist Mission Northern’s concept of Good Neighbour to reflect its underpinning philosophy more effectively the practice needs to move beyond the charity model into a community development model focussed on social change and transformation. This means meeting the needs of clients in ways that empower them to move towards independence and interdependent self sustainability.

Thesis (Psy.D.)--Wheaton College, 2005. / Includes bibliographical references (l. 44-50).