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Moral biography refers to the way all individuals conscientiously combine two elements in daily life: personal capacity and moral compass. Exploring the moral biography of wealth highlights the philosophical foundations of major gifts by major donors. First, the author provides several examples to elucidate his definition of moral biography. Second, he elaborates the elements of a moral biography. Third, he describes the characteristics that make one's moral biography a spiritual or religious biography. Fourth, he discusses the distinctive characteristics of a moral biography of wealth. Fifth, he suggests that implementing a process of discernment will enable development professionals to work more productively with donors. The author concludes by placing the notion of a moral biography of wealth in historical context and suggests how advancement professionals can deepen their own moral biography by working to deepen the moral biography of their donors.

Describes the production of Sick Transit, a video documentary on metropolitan transportation policy & spatial mismatch in Baltimore, MD. The assignment compelled the students to pursue clarity in thought & expression required to build & convey a compelling & accessible message regarding the particularity of the city, its placehood, a dimension of urban politics often lost in the generalizations of traditional social scientific inquiry. 1 Photograph, 3 References. J. Zendejas

In part because of Johan van der Vyver's pioneering work, Abraham Kuyper, the Dutch theologian, educator, journalist, and politician, is well-known in South Africa. This article examines the lesser-known relationship between Kuyper's political theology and American law and politics. Kuyper praised American constructions of religious liberty and pluralism, separation of church and state, and free association and political pluralism. In Kuyper's view, these were the political fruits of an historical Calvinism that needed to be restored to political respectability if the American experiment was to live up to its promise. While taking much of Kuyper's point, this article argues that Kuyper both overstated the Calvinist contributions to the American experiment, and failed to appreciate the unique covenantal theology that informed the Puritan Calvinist legal and political contributions that were made. Two illustrations of this influence are offered: (I) how the Puritans' emerging theology o f liberty of covenant contributed to American views of religious liberty; and (2) how the Puritans' emerging sociology of covenants o f liberty contributed uniquely to American views of social and political pluralism.