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Is Charity Without Faith Dead?

For immediate release: February 26, 2008

According to Dr. Arthur C. Brooks, professor of Business and Government Policy at Syracuse University's famed Maxwell School of Citizenship and Public Affairs, it is indeed--or at least seriously handicapped. As lecturer for the Institute's Third Annual Faith and Economics Lecture on Friday, February 15, Dr. Brooks offered a stimulating, fact-filled expose of the roots of charitable behavior in American society. The result? By every empirical standard, he claimed, it appears that faith is the taproot nourishing today's private giving in the American (and, where studied, European) context. In fact, he argued, faith and charity are so closely intertwined in American culture that the increasing secularization of our society jeopardizes not only the unprecedented generosity of our nation but also a number of the social strengths stemming from that generous spirit. But how and why does faith matter to charity? And why should we care?

How? Dr. Brooks noted that faith's relationship to charity could at first appear ambiguous. Consequently, there is, he claimed, a "mixed intuition" afoot that sees "believers" as either more charitable, less charitable or more specifically charitable (i.e., giving only to religious causes). But on the basis of the empirical data now available for American giving behaviors, Dr. Brooks argued that "people of faith outstrip people without faith in charitable giving to both religious and 'purely secular' causes." This is so, he noted, whether the giving in question is "formal" (to and/or through institutional channels) or "informal" (beyond and/or beside institutional channels). So, for example, 91% of religious people give money to charitable causes; but only 66% of self-identified secular people do so. Among religious observers, 67% donate their time as volunteers; but only 44% of the non-observant do so. Similarly, the religious are more likely to give their blood, their change to the homeless or their place in line than the non-religious. In short, Brooks argued, faith (not political alignments, gender, age, race, income, etc.) fuels the most substantial kinds and amounts of charitable giving in American society today.

But why? Does the charity-generating faith (and corresponding practices) of religious people result from their natural (i.e., genetic) dispositions or the faith-framed environments in which they were nurtured? For Brooks, both play a role. Recent studies, he explained, document that 30% to 40% of our political and religious commitments are grounded in genetic factors with which we were born. And yet, he quickly noted, this leaves a large percentage of our identity and moral formation to the nurturing contexts and parental influences to which we are subject from an early age. When it comes to charitable practices, therefore, the possibility of a "giving gene," is not enough (as research on the giving practices of identical twins separated at or near birth indicates). Rather, he argued, faith perspectives nurtured by family, faith community and friends are the most significant factors in the production and prediction of future giving choices for most individuals. But why? In short, Brooks claimed that a correlation exists between the happiness of the faithful and their giving practices. In other words, religious people are happier than non-religious (43% to 23%); and happy people give more than unhappy people do. For happiness and the faith that often sustains it equip us with the readiness (and the generosity) to serve others.

But so what? Why should we care either about the charitable practices of our society or the role faith plays in it? For Brooks, the answer is found in recognizing the significance of the increasing "charity gap" that is developing in our nation. The gap itself stems from two demographic realities occurring in American society today. First, many religious liberals are secularizing. And second, these secular, liberal citizens are producing fewer children. The result, argued Brooks, is an enlarging "charity gap" in which increasingly religious conservatives are carrying the bulk of the charitable load for our society. For Brooks, this is problematic for three reasons: (1) charity should not be a political battleground, which it threatens to become; (2) giving is a major source of American strength, which depends upon the full participation of its citizenry; and (3) the larger the gap the weaker the nation, which should be a concern to us all. The solution: We must recognize (and rejuvenate) faith's role in private charity, while acknowledging that "secular behavior has societal consequences."

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