Topic code H4: Promoting developmental understandings

The data indicated that World Vision played a valuable role by encouraging the church to think critically about development issues. This helped encourage a practical and community- oriented vision of mission for the church, and in some places it helped to balance out a more pietistic or ritualistic ecclesiology. The data for this topic code was strong but only partially distributed (Figure 10.4). It appears this theme was not fully developed in the earlier reports. The strongest data came from Eurasia and East Africa.

It was noted in Armenia that World Vision played a valuable role in supporting a new generation of priests. A key initiative that World Vision encouraged was Round Table discussions to try and educate clergy about social challenges. The

objective was ‘to suggest that the work of social diakonia is part of everyday work of the priest.’34In Georgia, where the national church reflected an ancient traditionalism, it was noted that World Vision has a role in imparting a ‘western view for the new generation … [which] creates more free thinking.’35

The reports for Rwanda and Senegal asserted that theological understandings and

development themes were often mutually reinforcing, even inseparable. Qualitative material from interviews and discussions revealed the strong impact of an applied faith in bringing about change in communities, particularly in overcoming more harmful practices from the past.36 This introduced an important strategic focus for World Vision, namely the pursuit of its development aims by participating in theological education at various levels. This was seen as a way of shaping long-term influence.

In the report for Armenia, numerous issues were identified where World Vision could make a significant contribution through theological education. These included ‘corruption in society, unemployment, people movement e.g. men and women having to work outside the country, the role of the church in emergencies, psycho-social trauma, domestic violence,

34 _{KII with a WCC Round Table representative, Armenia.}

35 _{KII with a Georgian Orthodox Priest, Kutaisi, Georgia.} 36 _{Goode 2011b, p. 5.}

conflict resolution, the role of fathers.’37 Priests seemed generally interested in exploring the diaconal aspects of the church’s mission, noting that ‘World Vision has skills and it is good to learn from them.’38 _{In Tanzania, there was extensive evidence of community training}

involving faith leaders on a diverse range of issues such as health, HIV and AIDS and agricultural production. In Senegal, reference was made to influencing pastors while in training, but those initiatives were embryonic.39

The data indicates that some World Vision offices see it as their role to teach clergy to accept greater social responsibility. This was expressed through training in practical and behavioural skills. As a result, the community ‘saw that the church and the priest had a developmental role; a demonstration of holism.’ According to the Armenian report, World Vision was taking a practical stance to enhance the ministry of the priest and to make it relevant, not just ritualistic.40 Part of the impetus for change was driven by World Vision’s own example. One Roman Catholic nun reported that ‘They shamed us with their

dedication.’41

The data revealed how World Vision contributes to development by helping to instil pro- development shifts in theological understanding through long-term church engagement. While there were some indications of this in the data from Armenia, it was most evident in the material from Rwanda.

Rwanda is a strongly Christian country in terms of the cultural expression of Christian faith. It was also the scene of one of the worst genocides of the last century. This led to evaluation questions about the reconciliation of Christian faith with genocide and whether the close interaction between the churches and development agencies since 1994 had altered theological beliefs. This data was especially instructive. The following quotes report a major shift in theological outlook, suggesting that the church is now more noticeably concerned with this life rather than the afterlife:

• ‘Our previous way was lacking understanding – Preaching “going to heaven” is not good for the poor – The gospel is becoming more credible [through community development]’42

                                                                                                                          37 _{Newmarch 2010, p. 23.}

38 _{KII with Apostolic priest 3, Armenia.} 39 _{Goode 2011b, p. 17.}

40 _{Newmarch 2010, p. 23.}

41 _{KII with a sister from a religious order, Armenia.}

• ‘if individual expressions of salvation are prioritised, for example, personal ‘decisions for Christ’, then development work may be seen as secondary or ancillary to this higher or greater purpose’43

• ‘Development workers and church leaders both reported that the nature of the Good News had changed in Rwanda since 1994. The emphasis had shifted from a gospel of personal, individualistic salvation – which had been preached from the pulpit for decades – toward a gospel embracing expressions of God’s salvation within the whole of community’44

• On the one hand, ‘the genocide destroyed the country,’ but on the other hand ‘[it] opened Rwandans eyes for a holistic ministry’45

• ‘it was reported that formerly people with HIV/AIDS would be stigmatised and excluded within community. There was a strong tendency to judgment which reflected a narrow pietism based on conservative sexual ethics. This had changed substantially as the community gained a greater understanding of broader elements of the gospel such as compassion, reciprocal love and social inclusion.’46

10.1.4.1 Preliminary analysis

World Vision sees its mandate as one that involves holding the church to account in

effectively caring for the poor. This involves encouraging churches to think critically about development issues and working with clergy in their understanding of diaconal responsibility. In some World Vision offices, its work extended to ministerial formation through training programs. This seemed to be a highly strategic move.

The data suggested that long-term partnerships with development organisations can also alter basic theological understandings. In particular, the evidence from Rwanda pointed to fundamental shifts in the content of the gospel since the genocide. The data attributed this shift in part to exposure to faith-based development organisations. This data is of

significance, because Jones and Petersen have pointed out that there is little discussion within the resurgent academic interest in faith and development about how development has affected religious institutions.47 _{The data indicates that theological shifts within churches can occur}

organically as the result of longer-term interactions with FBOs. This leads to a broader and

                                                                                                                          43 _{Goode 2011a, p. 18.}

44 _{Ibid., p. 19.}

45 _{FGD with church leaders, Kigali, Rwanda, 2011.} 46 _{Goode 2011a, p. 19.}

more strategic question about the use of theology as a development tool: how can theology serve the interests of the poor by supporting good development, and what can be done respectfully to accelerate critical shifts in understanding within churches and religious institutions?