Topic code G5: Use of scripturally based programmatic resources

This topic code grouped data showing that World Vision uses scripturally based

programmatic tools to pursue its vision of development. The private use of the Bible for personal formation and devotional purposes has already been considered. The focus with this topic code was the public or applied use of biblically based programmatic tools. This

connection was well distributed and supported (Figure 9.5). Two flagship tools

developed by World Vision’s CC department are called Channels of Hope (CoH) and Youth Bible Curricula (YBC). These received frequent attention in the data. CoH is a three-day teaching program directed specifically

at religious leaders. The premise of the program is that religious leaders have a significant influence on developing communities and can shape opinions concerning people with HIV and AIDS. A biblically based teaching program has been formulated to challenge the stigmatisation and marginalisation of people affected by HIV and AIDS. It relies on a ‘train the trainer’ methodology, with those who have been trained enlisted afterwards. A version of CoH has been developed for use by Muslim leaders. World Vision did not develop the

Koranic teaching element component of the program – this component is delivered separately by Muslim religious leaders.

The same methodology has been used as the basis of a separate program called Channels of Hope for Gender (CoHG). This training course also targets religious leaders to challenge

their thinking about gender equity and the specific issue of domestic violence against women. Underpinning the program are biblical and theological arguments about the role of women that provide a basis to critique traditional paradigms and cultural practices.

The anecdotal evidence arising from the reports was that these programs have been highly successful. For example, World Vision initiated CoH cooperation with the Armenian

Apostolic Church in 2002 and began with training its seminary students. This has had a long- term impact. Some of those students are now accredited trainers in CoH as well as being priests.21 One priest explained the effect this way: ‘People start to recognize [people with HIV and AIDS] in the community and to help them. Previously, the HIV infected never came to church, but now they do come for spiritual nurture and their needs. They now trust the church. For me I didn’t know what it meant to be HIV/AIDS, but now I understand much better (including way of transmission etc). When understanding came, trust started to appear. AIDS people invited us into their homes.’22

An example of the impact of CoHG was provided by a Lutheran leader:‘In my culture we do not take women seriously, neither do we consider their advice … I have been convicted to give space to my wife to make a contribution in matters that are important to us. I have been challenged to love and accept my wife as she is.’23 The data indicated that CoHG has become a well-regarded program. It was referred to positively at a meeting of church leaders in Kigali, and comments affirming this program were made by inter-church committees at ADP level.

The YBC is a topical Bible-study program directed at adolescents in Orthodox countries. It explores contemporary issues from a biblical perspective, with strong practical application. This program has received strong endorsement within several Orthodox communions. The objective is to engage youth to take their faith seriously as a source of moral and ethical formation. The curriculum is linked to social and developmental challenges. Most orthodox communions do not have a strong tradition of thematic small group Bible study, and the program is innovative in this sense.

The anecdotal evidence from the reports was that YBC was having an impact. The program brought people in touch with their cultural heritage and provided a developmental focus by extrapolating social consequences.24 In Bosnia and Herzegovina, children in the community reported that ‘Our feelings towards other people have changed. We are more

                                                                                                                          21 _{Newmarch 2010, p. 21.}

22 _{KII with Apostolic priest 3, Armenia.}

23 _{Senior Church Leader, Evangelical Lutheran Church of Tanzania.} 24 _{Newmarch & Goode, pp. 19–20.}

patient, kind and have more faith. We could read how people behave in different situations, so we are trying to be the same.’25 _{A senior church leader confirmed that ‘In regard to the}

YBC, this has been very good. It goes beyond the knowledge and to practical application. It is teaching the children to think of others outside their faith community and what they need to be doing for them. Like the Good Samaritan.’26

This program is also used in Armenia and Georgia, including with street children where it was reported to have had a strong impact. The essence of its success was claimed to be the restitution and growth of spiritual values.27

One final inquiry was whether the dataset furnished any evidence of the direct use of scripture in developmental ways. There was a single reference to this from Rwanda. There, an ADP Manager reported: ‘I will take my Bible to meetings with families or communities. I will point out to a person a Scripture that is relevant to the presenting development issue. I will sit down and say: “Read this passage”. For example, if the issue is caring for HIV/AIDS sufferers, I might show a passage to do with Jesus’ compassion for the disabled, or the powerless, or women or lepers or whatever. I would ask, ‘What do you think we should do?”’28_{This type of direct approach implies an existing consensus within the community}

about the authority of the Bible.

9.1.5.1 Preliminary analysis

The data showed that scripturally based resources were used programmatically in two main ways. The first was to leverage the authority of scripture with Christian leaders. This

occurred by presenting training programs dealing with important development themes. These programs were able to challenge traditional views by resorting to alternative biblical and theological understandings.

The second method focussed on values formation within Orthodox contexts. This targeted younger people by addressing topical material from a biblical framework. Importantly, this approach also sought to work in conjunction with churches and church leaders. In one overtly Christian African context, there was evidence of the direct use of scripture by World Vision staff in developmental ways.

The underlying issue raised by this topic code is the source of authority within

communities. For some communities, that authority is based on scripture as mediated through

25 _{FGD with children Sokolac Community, Krivaja ADP, Bosnia and Herzegovina.}

26 _{KII with an Archdeacon from the Orthodox Church, Bosnia and Herzegovina.}

27 _{KII with Apostolic priest 2, Armenia.}

trusted religious leaders. For Muslim communities, that authority is based on the Koran as interpreted by imams. Appeals within strongly religious communities for behavioural change based on other sources of authority may be less compelling.

9.1.6 Topic code G6: Support for developmentally focussed Christian