In the moments before preaching, your eyes scan the congregation. Thankfully the faces are not of strangers, but of ones with whom you have journeyed. These are not just any people, these are your people. So how do you bring them into the deeper issues of our Christian responsibilities without turning one of their few sources of comfort and stability into another call for change? And even more pressing, how do you raise the issues in such a way as to avoid using your position of influence to achieve the outcomes you believe are the right choices? Can you invite your church family into deeper conversations about controversial issues resulting in actions that are commensurate with their significance as part of their growth in discipleship? Take for instance the overwhelming global tragedy of HIV/AIDS.
For many of us, the tragic consequences of the HIV pandemic are a long way from home. Even though AIDS awareness may stir churches to give in response to a World Vision fund-raising campaign, it isn’t high on our mission agenda. And no wonder. Engaging the inevitable issues such as increased foreign aid as advocated by Bono at the 2006 U.S. National Prayer Breakfast, or challenging views of sexuality which discriminate against women and girls, or even advocating for the use of condoms, all push us into a politically charged realm that requires careful navigation. In reality it creates the need for deeper theological reflection than many of us are prepared to tackle in our sermons or Christian education programs. It is wise to approach the subject from a careful analysis of the problem combined with an approach that fosters reflection and avoids polarizing the congregation. One way to open the discussion is to use a case study like the following which poses an ethical dilemma without a readily identifiable solution.
“Do you love my Jesus?” asked the old man behind the gate. Peeking around from behind his legs was a little boy with an inquisitive look. After a moment to recover from such a unique greeting, Pastor Tim said, “Yes I love your Jesus!” With that the visitors secured their entry. The grandfather took them inside to see his son. Looking down at the withered body of a thirty-five-year-old quickly made sense of the term “slim” used by East Africans for HIV/AIDS. This gaunt figure was a graduate of the university who had been a promising accountant at a major firm in Kampala. His young wife and son remained behind, while he spent weekdays in the city. In the lonely nights he took comfort in city life and before long brought home the silent killer to his faithful wife. They struggled to hear him recount through tears the awful story of the death of his wife and the inevitability of his son Caleb becoming an orphan within a few days.
Amidst this tragic scene, Tim couldn’t help wondering if the grandfather would live to see the boy in high school. After offering a prayer born more out of duty than faith in any divine intervention, the team rose to leave. This time the little boy stood in front at the gate to farewell his new friends. As they peered down at him a deep sense of his hopelessness overcame them. “Little Caleb,” Tim said, “I love your grandfather’s Jesus and I pray that you will too.” The grandfather gave his new friends a knowing look and they were off to the hospital to visit others suffering the same fate. As a result of this visit a burning question has been seared on their consciences, “What about the child Caleb?”
The tragedy of the AIDS pandemic is a major issue facing all societies, regardless of geography. Perhaps the most pressing issue is the children orphaned in the loss of one or more parents, estimated to be 13 million AIDS orphans in sub-Saharan Africa. Exacerbated by poverty, there is little hope of any sustainable response by local communities without external intervention. The magnitude of the problem requires macro-level involvement from all sectors of society.
Adequate responses include financial support for the supply of medical assistance, imports due to loss of productivity, educational assistance, and practical help for families burdened by the unexpected addition of more children. In addition, the need for AIDS awareness as a prevention strategy requires a realistic appraisal of workable methods such as the ABC approach—an acronym standing for abstinence, be faithful, and condoms—which has been effective in Uganda. Churches in many cases can facilitate or block these efforts based on their acceptance of various perspectives combined with their engagement in direct assistance through networks of volunteers.
For example, the 2003 findings of the role of faith-based organizations (FBOs) studied in six East and Southern African countries revealed that 82% of the FBO responses were community based, supporting 86% of all the orphans and vulnerable children in the study.1 The majority of these groups are local congregations with minimal resources beyond willing volunteers, which counted for 92% of all volunteers from all organizations in the study. In real terms the study revealed that community-based FBOs supported 121,842 orphans and vulnerable children or 87% of the total responses.2
While this report points to the amazing strength of the response from Christian organizations, as some have suspected it also reveals the challenge of inaction when attitudes come from judgments based on inadequate theological interpretations. A leader of a major Christian non-profit observed that the cooperation from church leaders was minimal until several leading pastors contracted the disease.3 A major obstacle was the prevalent attitude that AIDS is God’s direct punishment; therefore, helping was opposing God.
Thankfully as prevention efforts to raise awareness have accelerated, in many cases led by Christian university groups like FOCUS in Uganda, and increasing numbers of church families were traumatized by the pandemic, churches are slowly turning their judgmental fears into compassionate responses. One final reflection from the FBO study is that while local congregations are making a significant impact, they lack funds to maintain their present efforts, let alone keep pace with the increased needs.4
Given this data, the response appears to be clear cut. Just find appropriate and trustworthy sources to handle the funds and dig deeper for more giving. What could be easier than sending a check? Obviously sharing our wealth is a critical response. However, as noted missiologist Jonathan Bonk writes, “Western Christians generally, including missionaries—whenever they either anticipate or discover that their way of life and its entitlements make them rich by the standards of those around them—[should] embrace the status of ‘righteous rich’ and learn to play its associated roles in ways that are both culturally appropriate and biblically disciplined.”5 This status of righteous rich requires a careful assessment of our relationship to the poor.
The problem is one of an accurate assessment of the local context. This is easier said than done. In their report Barrett, Johnson and Crossing track a very sobering trend, “Ecclesiastical crime,” which this year is estimated to be 25 billion dollars.6 That translates into “$70 million in church funds embezzled every 24 hours.”7 This is such a sobering reality for anyone who believes in careful stewardship, it can lead to inaction. Thankfully, for most of us the logical move is toward partnership with mission agencies or development organizations. The result is that the annual income for global missions in 2008 is estimated to be $23 billion.8
While this is encouraging, it is also important to note that among the North American Protestant groups, “One agency alone (out of 822 total) receives more than one-sixth of the total income given in the continent for overseas missions.”9 Even though the organization is highly reputable, it is nonetheless subject to the inevitable challenges facing any human organization.
It is not hard to see why many missiologists are calling for more research to precede our action. To realistically engage in a culturally appropriate and biblically disciplined response requires participants to study the issues without rushing to judgment.
For the mission team led by Pastor Tim, the issues boiled down to the question they faced in the Ugandan village, “What about Caleb?” Like most mission trips, the team was given the opportunity to share their experiences with the congregation in a service shortly after they arrived home. Of course the congregation was moved by the testimonies, but in the absence of a call to action nothing came of it. A few weeks later the team gathered for dinner and a time of debriefing. Judy captured the feelings of all when she said, “I can’t get the face of Caleb out of my mind.” Another member asked, “Do you think we should try to adopt him?” “The political and cultural hurdles would be overwhelming,” added Susan, the team’s realist. “Surely there are other options, like setting up a trust fund in Kampala or sending living expenses and school fees,” Judy responded.
After listening to his teammates, Pastor Tim realized that this was more than a short-term missions experience, it was a defining moment. “Like you, I have wrestled with the question too. It has dominated my prayers ever since that day in the village. For years I have supported missions trips, but always with a sense of what it did in the lives of our members and our church. But this time it has gone beyond any of the previous experiences,” Tim’s reflective tone gave way to a deeper passion. “I believe that Caleb may be the one God sent to pull us out of our complacency. Your comments have confirmed it for me. We need to mobilize ourselves to make a difference in our world. Considering all the talent we have in this church, it is time to act on multiple levels.” The team felt the passion in their pastor’s heart. Building on his emerging vision, Tim said, “Next Sunday, I propose that we . . . .”
Essential to the use of a case study is the nature of the ethical dilemma it raises for the participants. To provoke a robust dialogue, the case must allow for multiple responses. In the case above, the introduction of the commitment of local congregations, the generosity with scarce resources, the magnitude of the problem, and the need for widespread action all add to the complexity. As part of the dilemma the macro-level responses such as AIDS awareness, the ABC method, and the Bono campaign further raise the issues of a global response. However, if the dilemma is not anchored in a narrative that invites a response at the personal level it runs the risk of remaining in the abstract. In this case, Caleb draws people into the conversation because they can all identify with a vulnerable child. It further takes away the threat to personal convictions since it allows individual participants to project their opinions on the situation while being held to a greater degree of objectivity due to the unfamiliar context.
Finally, bringing the scene back to the church mission team forces the congregation to deal with the implications. By ending the case with the unfinished statement of the pastor, the participants are invited to engage with the issues through planning a course of action. Whether in a sermon or a lesson in a class, it is essential to provoke discussion that will allow for rival opinions to be shared and tested in the context of dialogue. In the past eighteen years, I have used the case study approach in classrooms, workshops, and in sermons. It appears that the freedom that people feel once the pressure of taking sides is removed allows for deeper insights and more appreciation for exploring different approaches.
CHOOSING A CASE STUDY
Ideally, a good case study presents the congregation with a challenge to enter into the ethical issues before jumping to conclusions. So the onus is on the writer to choose the case carefully. Experience shows that cases based on an actual situation or event are the best. Because it is important to clearly present the issues involved, the case must engage both the presenter and the congregation or class. Generally, cases based on real life situations introduce complexities that can enrich the exploration and thus avoid easy answers. It is in this process of discovery that one can avoid the single solution or polarization of opinion that so often characterizes our interaction on tough issues. So it is important to choose a case that raises critical issues that defy a single solution or approach. For the greatest impact, the case will center on an ethical dilemma.
In preparing the case, it is important to add only the details that are critical for the problem at hand. This requires careful selection based on facts gained from personal observation, interviews, and/or reading. Remember that the case must draw people into the issues, while simultaneously avoiding the solution. Complexity is the hallmark of a good case study. Therefore, when writing the case try to keep the characters to a minimum, allowing the hearers to identify with the issues and not just the person who embodies them. Often, as in the case “What About Caleb?” having a central character can also introduce an urgency that helps the interaction. Because case studies are purposely controversial, it is also important to protect the true identities of those involved by using pseudonyms and alternate locations.
A case study approach has great potential for serious theological reflection. A relevant case that embodies the issues, especially the tendency toward interpreting events through a single political viewpoint, can provide new perspectives that challenges our biases. In selecting the case, both the theological reflection and the situation are important. One can begin with either, but in the end pushing the participants into the theological understanding is critical to the impact of the experience. For example, addressing the issues of justice in migration by selecting a case in which the characters are real people who exist in a complex global environment will invite people to move beyond their own circumstances and fears into the tough world of the migrant. The same can be true in challenging our understanding of evil through a case of human trafficking.
There are three main parts to a case study: 1) clearly stating the ethical dilemma in its social setting, 2) developing the relevant details of the case, and 3) restating the problem as a call to action. If the case is intended to provoke theological reflection, it must include sufficient detail to invite further reading or study beyond that which can be contained in the case itself. In this type of case, one must also provide a reading list with material accessible to the congregation. The goal is to encourage robust discussion and even debate to foster insights that are normally missed through narrowly defined problems that invite a single solution.
Just as a single illustration can greatly enhance the impact of a sermon, so a case study can bring to life a complex problem in a way that invites deeper insights and moves people toward a thoughtful response. In our capstone class in missiology, we have incorporated the case study approach to assess the ability of our students to integrate the core concepts from the masters programs. Now in our third year of this approach, the case study approach to deepen understanding and promote discussion is clearly a more didactic method than relying on lectures and reading alone. A good resource which includes case studies and the type of background information that enhances the experience is Christian Mission: A Case Study Approach, by Alan Neeley (Orbis, 1995).
ENDNOTES
1. G. Foster, ed., “Study of the Response of Faith-Based Organizations to Orphans and Vulnerable Children: Preliminary Summary” Report available at “Presentations and Materials for OVC Technical Consultation“
2. Ibid., 10.
3. Private conversation at Fuller Seminary on December 14, 2004.
4. Foster, “Study of the Response” 15.
5. J. Bonk, “Missions and Money: Affluence as a Western Missionary Problem . . . Revisited,” International Bulletin of Missionary Research 31, no. 4, (2007): 173.
6. D. B. Barrett, T.M. Johnson, and P. F. Crossing, “Missiometrics 2008: Reality Checks for Christian World Communions” International Bulletin of Missionary Research 32, no. 1, (2008): 30.
7. Ibid., 28.
8. Ibid., 30.
9. M. Jaffarian, “The Statistical State of the North American Protestant Missions Movement, from the Mission Handbook, 20th Edition,” International Bulletin of Missionary Research 32, no. 1, (2008): 37.
+ This essay first appeared in Fuller Seminary’s Theology News & Notes, Spring 2008 — Vol. 55, No. 2
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