The United States contributes more foreign aid than any other state in the world, and it is often recognized as a leader in engaging religious organizations in aid delivery. Faith in Foreign Aid is the first book to closely examine how the relationship between religious organizations and USAID plays out in practice. Faith in Foreign Aid relies on an original dataset to trace faith-based funding patterns in US foreign aid from 2001 to 2021. The findings show that despite America’s push to engage religious organizations in aid, the total number of religious organizations it funds is relatively low, especially when compared with the number of USAID’s secular partners. These faith-based organizations (FBOs) also represent the minority of US-based development FBOs broadly. Relying on extensive original survey and interview data, the book suggests that many religious organizations are deterred from applying for public funding because they perceive the government as biased against them, or fear their religious mission might be challenged. In addition to investigating why some FBOs eschew government funds, the book also examines why some FBOs choose to partner with USAID and what this relationship can look like. Faith in Foreign Aid highlights the voices and experiences of FBOs, showing a way for more effective engagement between religious organizations and government actors. The book will be of interest to researchers across public policy, development, religion, and political science, as well as to practitioners at USAID and development organizations.

Since the end of the Cold War, religion has become an ever more explicit and systematic focus of US foreign policy across multiple domains. US foreign policymakers, for instance, have been increasingly tasked with monitoring religious freedom and promoting it globally, delivering humanitarian and development aid abroad by drawing on faith-based organizations, fighting global terrorism by seeking to reform Muslim societies and Islamic theologies, and advancing American interests and values more broadly worldwide by engaging with religious actors and dynamics. Simply put, religion has become a major subject and object of American foreign policy in ways that were unimaginable just a few decades ago. In Finding Faith in Foreign Policy, Gregorio Bettiza explains the causes and consequences of this shift by developing an original theoretical framework and drawing upon extensive empirical research and interviews. He argues that American foreign policy and religious forces have become ever more inextricably entangled in an age witnessing a global resurgence of religion and the emergence of a postsecular world society. He further shows how the boundaries between faith and state have been redefined through processes of desecularization in the context of American foreign policy, leading the most powerful state in the international system to intervene and reshape in increasingly sustained ways sacred and secular landscapes around the globe. Drawing from a rich evidentiary base spanning twenty-five years, Finding Faith in Foreign Policy details how a wave of religious enthusiasm has transformed not just American foreign policy, but the entire international system.

Using examples from Poland, Elżbieta Drążkiewicz explores the question of why states become donors and individuals decide to share their wealth with others through foreign aid. She comes to the conclusion that the concept of foreign aid requires the establishment of a specific moral economy which links national ideologies and local cultures of charitable giving with broader ideas about the global political economy. It is through these processes that faith in foreign aid interventions as a solution to global issues is generated. The book also explores the relationship linking a state institution with its NGO partners, as well as international players such as the EU or OECD.

The global humanitarian movement, which originated within Western religious organizations in the early nineteenth century, has been of most important forces in world politics in advancing both human rights and human welfare. While the religious groups that founded the movement originally focused on conversion, in time more secular concerns came to dominate. By the end of the nineteenth century, increasingly professionalized yet nominally religious organization shifted from reliance on the good book to the public health manual. Over the course of the twentieth century, the secularization of humanitarianism only increased, and by the 1970s the movement's religious inspiration, generally speaking, was marginal to its agenda. However, beginning in the 1980s, religiously inspired humanitarian movements experienced a major revival, and today they are virtual equals of their secular brethren. From church-sponsored AIDS prevention campaigns in Africa to Muslim charity efforts in flood-stricken Pakistan to Hindu charities in India, religious groups have altered the character of the global humanitarian movement. Moreover, even secular groups now gesture toward religious inspiration in their work. Clearly, the broad, inexorable march toward secularism predicted by so many Westerners has halted, which is especially intriguing with regard to humanitarianism. Not only was it a highly secularized movement just forty years ago, but its principles were based on those we associate with "rational" modernity: cosmopolitan one-worldism and material (as opposed to spiritual) progress. How and why did this happen, and what does it mean for humanitarianism writ large? That is the question that the eminent scholars Michael Barnett and Janice Stein pose in Sacred Aid, and for answers they have gathered chapters from leading scholars that focus on the relationship between secularism and religion in contemporary humanitarianism throughout the developing world. Collectively, the chapters in this volume comprise an original and authoritative account of religion has reshaped the global humanitarian movement in recent times.

This investigation of the evolving foreign aid policies of 18 developed nations challenges conventional international relations theory and explains how ethical commitments and humanitarian convictions can help to structure global politics.

Debunking the current model of international aid promoted by both Hollywood celebrities and policy makers, Moyo offers a bold new road map for financing development of the world's poorest countries.

Since the end of the Cold War, religion has become an ever more explicit and systematic focus of US foreign policy across multiple domains. US foreign policymakers, for instance, have been increasingly tasked with monitoring religious freedom and promoting it globally, delivering humanitarian and development aid abroad by drawing on faith-based organizations, fighting global terrorism by seeking to reform Muslim societies and Islamic theologies, and advancing American interests and values more broadly worldwide by engaging with religious actors and dynamics. Simply put, religion has become a major subject and object of American foreign policy in ways that were unimaginable just a few decades ago. In Finding Faith in Foreign Policy, Gregorio Bettiza explains the causes and consequences of this shift by developing an original theoretical framework and drawing upon extensive empirical research and interviews. He argues that American foreign policy and religious forces have become ever more inextricably entangled in an age witnessing a global resurgence of religion and the emergence of a postsecular world society. He further shows how the boundaries between faith and state have been redefined through processes of desecularization in the context of American foreign policy, leading the most powerful state in the international system to intervene and reshape in increasingly sustained ways sacred and secular landscapes around the globe. Drawing from a rich evidentiary base spanning twenty-five years, Finding Faith in Foreign Policy details how a wave of religious enthusiasm has transformed not just American foreign policy, but the entire international system.