This topic code covered the use of devotions and devotional activities to model respectful interfaith and interdenominational relationships. The connecting proposition to emerge from the data was that the intentional modelling of an inclusive and respectful devotional culture provided a positive example for staff and the broader community. This illustrated what World Vision aspired to in its development work. Devotions were found to be a safe place to learn
66 KII with a Sponsorship/Office Administrator, Bosnia and Herzegovina. 67 James 2009, p. 20.
68 Jeavons 1994, pp. 135ff. 69 James 2009, p. 20.
about others and show respect. This was a strongly supported and well-distributed connection (Figure 7.10).
This connection was well articulated in the Tanzania report. There the attention to interfaith/denominational harmony ‘has created better staff unity, an understanding of each other and various expressions of faith, and has provided a model for
communities/persons outside World Vision. This was verified by FGDs with various community members who spoke highly of World Vision staff and the example they provided.’70 For Muslim staff, devotions enabled them to receive and reflect on the values spoken about in a natural way.71 It was also reported that devotions helped ‘promote greater sensitivity to religious difference, and has encouraged some Muslim staff to embrace their own faith with greater diligence and seriousness.’72
The data came largely from contexts where there has been sectarian conflict. In offices with all-Christian staff, like Lebanon and Tanzania, the focus was on interdenominational cohesion. In Lebanon, it was of great interest to staff to hear speakers from different Christian traditions explaining or presenting material from their perspective.73 This contrasted with the more evangelical style of devotional activity from an earlier era that did not sit as easily with Christians from a variety of more traditional backgrounds.
Tanzania was another context where sectarian differences have been a source of conflict in the general community. Community leaders noted that ‘there was a time that the government had to put police on to make sure that people didn’t interfere when one church was
conducting a public preaching ministry or seminar, but these days such forces are not necessary because there is peace and understanding among denominations and religions.’74 World Vision was able to help reinforce cohesion by running a devotional program that focussed on orthopraxy rather than orthodoxy.The data showed that World Vision’s model
70 Goode 2010b, p. 11.
71 For example, see the comments made by Elbasan ADP staff, Albania.
72 Goode 2011b, p. 5. 73 Newmarch 2009, p. 14.
did penetrate the local community, with the observation being made that World Vision’s ‘individual staff are Christian by their different denominations, [yet] united by mission and vision.’75
In mixed Christian and Muslim staff settings, World Vision’s devotional program
deliberately accented those common theological beliefs between Christians and Muslims that underpin its development work. There were efforts made to be inclusive in devotions,
including a careful and appropriate use of shared prayer.
For example, the learning opportunity of inclusive devotions was highlighted in Bosnia: ‘This office (Zenica) does devotions every Friday. On those sessions we are trying to find links between different religions and speak about that. Learning about others is a very great opportunity and helps us to make some connections with each other and also helps people to develop their view of life. In my previous experience I have never had chance for that and I find it very useful for me.’76 It was apparent that some Muslim staff enjoyed engaging with something Christian, but not the church. Devotions provided a safe environment to learn.77
Efforts were made in Senegal to make at least some devotional activities accessible to Muslims. This was important because a majority of staff were Muslim in some places. ‘We don’t force anyone to come, but some Muslims do. We do structure some devotions for Muslims. They appreciate that we are people who pray and read the Book. They respect us more for this than secular.’78 Occasionally Muslims led devotions in some places: ‘they will share on what is common between us, sharing words from the Bible and Koran, and we pray together.’79
Common prayer is permitted by World Vision policy when it is carefully undertaken. Sensitivity is required, especially when Christians are praying in a mixed audience. To refer to ‘Jesus as Word of God is acceptable, but not as Son of God.’80 It is also acceptable to pray in the name of Jesus, and to use The Lord’s Prayer and Muslim Fatiha.81 While World Vision does not permit its resources to be used to promote another religion, it certainly does seek to actively establish common theological ground in conducting its development work. Muslim staff reported that World Vision had a way to serve the Prophet through its development activity.
75 FGD with Community Income Generating Groups at Kisongo/Makuyuni ADP office, Tanzania.
76 KII with an ADP Team Leader, Bosnia and Herzegovina.
77 KII with a senior national office executive, Bosnia and Herzegovina. 78 Goode 2011b, p. 12.
79 KII with a senior manager for ministry quality, Senegal. 80 KII with a Pastoral Carer, Senegal.
An important but basic point underpinning many interviews in that the Christian faith is known and has a recognised status within Islam. The Islamic faith claims successive revelations from God, first to the Jews in the Torah, later through the Prophet Jesus, and ultimately and definitively through the Last Prophet, Mohammed. Broadly, Christians are acknowledged as an Abrahamic faith and are referred to in the Koran as a ‘People of the Book’. The data suggested that this status helped World Vision to effectively position itself in its development work in some Muslim contexts.
7.2.4.1 Preliminary analysis
This topic code highlighted that World Vision’s devotional life was a source of cohesion for surrounding communities. It enabled staff to get to know each other better and to model respectful interfaith and interdenominational relationships. World Vision’s devotional program does increase the faith-literacy of staff about other religious traditions, as
recommended by some commentators.82 The majority of World Vision staff are drawn from the surrounding community; their participation in its devotional program enables them to take back a positive example to their family and friends. There was also the direct example of staff of different faiths or denominations working side-by-side within communities in their
development work.
It appeared possible for World Vision to conduct devotional activities in an inclusive manner in mixed-faith communities without compromising its core Christian beliefs. This required a level of intentionality, sensitivity and careful design. It was possible to accent those shared theological motifs relevant to World Vision’s work and to pray together using acceptable forms which did not offend or embarrass. A great benefit of World Vision’s devotional program is to show that it is serious about faith in communities that place a high value on this. This gained kudos and goodwill for World Vision’s work.
7.3 Conclusion
This chapter has focussed on vocational motifs present in World Vision’s organisational theology. The data has showed that the ways these motifs inform its work are profound. These motifs can speak to the deepest personal motivations of World Vision’s staff.
82 Kessler, E & Arkush, M 2008, ‘Keeping faith in development: the significance of interfaith relations in the work of humanitarian aid and international development organisations’, paper prepared for The Woolf Institute of Abrahamic Faiths, online at
These kinds of connections are intentionally nurtured by the organisation. It has been demonstrated that World Vision’s devotional program is important in sustaining and motivating staff. It is also used to shape and emphasise values to focus on quality and accountability, integrate life and work, build unified and stronger teams, and model respect across different faith traditions. These aspects are a distinctive and potent feature of its development praxis.
The next chapter will examine how the values motifs present in World Vision theology are reflected in field data.