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| Autor | Formulierung | Quelle |
|---|---|---|
| Bob Pierce | "World Vision is a missionary service organization meeting emergency needs in crisis areas of the world through existing evangelical agencies." | First statement of purpose, 1952, hier zitiert nach Christopher A. Bartlett, Daniel F. Curran: World Vision International´s AIDS Initiative. Challenging a Global Partnership, Harvard Business School Case 304-105 / Teaching Note 305-040, Harvard Business School Publishing, Harvard 2005, auch in: Christopher A. Bartlett, Sumantra Ghoshal, Julian Birkinshaw (Hgg.): Transnational Management. Text, Cases and Readings in Cross Border Management. Irwin/McGraw-Hill, Burr Ridge, Ill. 2003 / Thomson, South-Western 5. A. 2006, ISBN 0324322844, S. 683ff. |
| Mark A. Shibley | "A fourth subculture within American evangelicalism started as a countermovement that broke with fundamentalism in the 1940s. Calling themselves neo-evangelicals, they affirmed the basic tenets of conservative Protestant belief but rejected the extreme anti-intellectual and sectarian tendencies of fundamentalism. Whereas their conservative Protestant forebears rejected the values of the wider society, the new evangelicals sought to reengage the outside world. They did so by creating a subculture separate from fundamentalism and closer to the world. Wheaton College, Fuller Seminary, the National Association of Evangelicals, Intervarsity Christian Fellowship, and World Vision International were part of a new organizational infrastructure for the neo-evangelical movement, and Billy Graham was the movement's most prominent leader. Like the charismatic renewal, the neo-evangelical movement cut across denominational boundaries, and by the 1970s, neo-evangelical institutions had redefined the cultural center of American evangelicalism, moving it away from fundamentalism" | Contemporary Evangelicals. Born-Again and World Affirming, in: Annals of the American Academy of Political and Social Science 558 (1998), S. 67-87, S. 70f. |
| Robert K. Johnston | "WCC [World Council of Churches] members and staff have been in contact with evangelical bodies such as the World Evangelical Fellowship, the Billy Graham Association, and World Vision International, as well as with several evangelical denominations" | Making "Common" More Common: Extending the Boundaries of the Ecumenical Movement, in: The Ecumenical Review 50 (1998), S. 343-350, hier S. 346. |
| Harri Englund | "World Vision International, an NGO which is associated with evangelical Christianity, ..." | The Dead Hand of Human Rights. Contrasting Christianities in Post-Transition Malawi, in: The Journal of Modern African Studies 38/4 (2000), S. 579-603, hier S. 596. |
| Jeff Haynes | "one of the clearest examples of the dual religious and anti-communist role of American Christian fundamentalists comes from southern Africa. In 1988 the Mugabe government curtailed proselytising among Mozambican refugees in Zimbabwe by US groups, such as Jimmy Swaggart Ministries, World Vision International and Compassion Ministries." | Transnational Religious Actors and International Politics, in: Third World Quarterly 22/2 (2001), S. 143-158, hier S. 147. |
| Erica Bornstein | "The cases educe how evangelical narratives of child sponsorship simultaneously transcend difference and exacerbate it—producing unintended consequences for both sponsors and their children." (S. 595), "In this article, I explore relationships of child sponsorship that form the core of World Vision's evangelical theology" (S. 596), "Discourses of evangelism build relationships of child sponsorship within World Vision, transmogrifying money in the form of monthly remittances— a generic and impersonal standard of value—into embodied human relationships with alive, unpredictable, and spontaneous others." (S. 597) "Within World Vision, there is a theological link between child sponsorship, Christian evangelism, and institutional origin." (S. 604) "World Vision's evangelical philosophy and stories of its early years historically contexualize the contemporary work of WV Zimbabwe and point to the salient relationships—between donors and recipients of humanitarian aid—that form the philosophical core of World Vision's economic development work today" (S.605) "If child sponsorship programs are propelled theologically by an evangelical desire to link people to Christ in a body of faith, it is not only the donors and recipients who participate. World Vision staff in their employment applications were required to sign a "statement of faith" acknowledging they accept Jesus Christ as their savior (are "born again"). It was the consensus at WV International that staff at the support and field ends of child sponsorship "are Christian and are working because of the Christian motivation." At the community level, the children participating do not have to be Christian, although their parents have to consent to their involvement in World Vision community activities. In a March 24, 1997 interview with me, the sponsor relations manager for WV Zimbabwe explained that at the field level, "we try to show Christ, the love of Christ in the work that we do." He continued to add that it was their "hope that even children that are sponsored . . . will begin to appreciate that Christ loves them. That's why these people are coming to assist them. And they are important in the eyes of God, and that way maybe it can instill in them a sense of wanting to know more about God, as children." (S. 605f) "The structure of evangelical theology, fuelled by personal relationships modeled after those between believers and Jesus Christ, are the narrative undercurrent for child sponsorship in World Vision." (S. 614) | child sponsorship, evangelism, and belonging in the work of World Vision Zimbabwe, in: American Ethnologist 28/3 (2001), S. 595-622. |
| Karen Foreman | "Although membership in the World Vision partnership is determined by wholehearted commitment to its core partnership documents,WVI maintains three different levels of central control over its partner members. At the highest level of central control, a World Vision partner may be a WVI branch office with a national advisory committee. This national office, registered in the host country as a branch of WVI, eventually seeks to become a nationally registered nonprofit organization. WVI maintains legal responsibility and strong management control over the organization’s budgetary and personnel decisions. The next stage of development is the intermediate stage national office. Here, the national office has a board of directors registered and recognized by the host government. However, this national board has voluntarily agreed to seek approval from WVI for critical management decisions such as appointment or termination of the national director, appointment of national board members, budgets, and off-budget expenditures. Finally, the fully interdependent national office has the least central control from WVI. Also a nationally registered nonprofit organization, the fully interdependent national office has a consultative relationship withWVI and is expected to voluntarily coordinate with WVI to ensure “an environment of twin citizenship.” At this stage, the national office does not need WVI approval for critical management, except for those items required under the Covenant of Partnership. Under its current global structure, WVI partners have equivalent governance roles through their participation in the council and in the Regional Forums, regardless of resource contribution. However, the control level varies in the functional relationship between the national office and the central WVI organization. A WVI board policy (WVI, 1998) on national boards and advisory councils describes the national office development process including peer reviews, consultation with WVI staff, and interaction with international board members. WVI has sought to clearly delineate the rights and responsibilities of the national boards and advisory councils at every stage of development." (S. 185f) "Finding mechanisms to increase ownership of the mission at the national level is consistent with the Christian roots of HFHI and WVI. The partnership documents (WVI’s Covenant of Partnership and HFHI’s National Covenant) reinforce the importance of Christian philosophy to both organizations’ missions. In a similar spirit to evangelism, bringing new national members into the global partnership could be seen as converts to the beliefs of the movement. The Christian rhetoric of both organizations is filled with references to the ideology of partnership at all levels and being “equal before God.”" (S. 188) | Evolving Global Structures and the Challenges Facing International Relief and Development Organizations, in: Nonprofit and Voluntary Sector Quarterly 28/4 (1999), S. 178-197, hier S. 185f. |
| Gerard Clarke | "Take the case of missionary organisations, or those for which proselytising is a key objective. Evangelical organisations in the case of Christianity or Wahabi or Salafi-inspired organisations in the case of Islam, are associated with a fervent form of missionary zeal, an active campaign to win converts to the faith. World Vision International, for instance, seeks converts to the faith among non-evangelical Christians and people of other faiths; in some countries, field staff must sign a ‘statement of faith’ and evangelism committees are set up at project sites (Bornstein, 2002). Such evangelism nevertheless produces positive development outcomes such as the empowerment of women trained to speak and preach publicly (ibid). WVI attracts significant USAID funding but aspects of its ethos, including its overt proselytising and its emphasis on abstinence and faithfulness (at the expense of condom use) in the fight against HIV/AIDS are problematic for some European donors. Yet, such donors risk failing to capitalise on the potential ofWVI and other evangelical and Pentecostal organisations in important areas of development policy such as gender empowerment and democratic accountability." | Faith matters. Faith-based organisations, civil society and international development, in: Journal of International Development 18 (2006), S. 835–848, hier S. 846. |
| Randall Balmer | "The organization ... sees itself as having a dual purpose: to fulfill the Great Commandment and the Great Commission. ... World Vision sees itself as carrying out Christ’s injunction to love one’s neighbor; in its Christian outreach, World Vision seeks to carry out the mandate to “make disciples of all people.” For this reason, the organization does “strategic Christian outreach,” which includes Bible distribution, church planting, and missions research. Thus ... the organization has maintained its evangelical character" (S. 765f) | Randall Herbert Balmer: Art. World Vision International, in: Encyclopedia of evangelicalism, Baylor University Press, Waco, Texas 2002, ISBN 193279204X, S. 765f. |
| Annette Scheunpflug | "World Vision Deutschland e.V. ist der deutsche, rechtlich selbstständige Zweig von World Vision International. Die Entwicklungszusammenarbeit ist christlich motiviert. Die Zusammenarbeit mit Menschen unabhängig ihres religiösen Hintergrunds wird betont. [in einer Fußnote]: Dieses wird hier deshalb betont, da sich World Vision Deutschland e.V. in dieser Hinsicht erkennbar von der US-Organisation von World Vision unterscheidet, die Nähe zu evangelikalem, fundamentalistischen Christentum - etwa in den Gebetsideen für einzelne Patenkinder in unterschiedlichen Ländern - zeigt und missionarische Aktivitäten erkennen lässt." | Die öffentliche Darstellung von Kinderpatenschaften. Eine kritische Bestandsaufnahme aus entwicklungspädagogischer Sicht, Friedrich-Alexander-Universität Erlangen-Nürnberg 2005, S. 37. |
| James K. Wellman, Jr. | "some of the largest nongovernmental global social service agencies, such as World Vision, are evangelical." | Art. Evangelicalism, in: Thomas Riggs (Hg.): Worldmark Encyclopedia of Religious Practices, Bd. 1: Religions and Denominations, Thomson Gale, Farmington Hills, Michigan 2006, S. 183-188, hier S. 187f. |
| Gary F. VanderPol | "World Vision, was clearly the leading voice for re-introducing mission to the poor into American Evangelicalism". | The Least of These. American evangelical parachurch missions to the poor, 1947-2005, Diss. Boston University (School of Theology) [bei D. L. Robert, D. Hempton] 2010, hier S. 37. |
| Gary F. VanderPol | "As early as 1986 at a major meeting of the worldwide partnership, World Vision International president Tom Houston summarized the transition that was taking place: “[We are shifting] from fragmented ministry to holistic ministry. Integration of all that we do, so that we keep in view the whole Gospel for the whole person through the whole church in the whole world as our watchword and battle cry. We are committed to making Jesus known by word and seed and sign, all together, though not always in the same order . . . We reject the dichotomy that separates evangelism from social responsibility.”". | The Least of These. American evangelical parachurch missions to the poor, 1947-2005, Diss. Boston University (School of Theology) [bei D. L. Robert, D. Hempton] 2010, hier S. 293. |
| Richard H. Bliese | "Besides evangelism and church planting, „development cooperation“ and diaconal concerns are undertaken by Evangelical Mission organizations. On the international level World Vision ... are examples." | Missionary Organizations, in: Hans Joachim Hillerbrand (Hg.): Encyclopedia of Protestantism, Band 3, Routledge, New York 2004, S. 1254-1259, hier S. 1257. |
| Derek Michaud / YunJung Moon (Textvorlage) / Mark Mann | "... card-carrying evangelicals mean that all conservative Protestants work together under a common agenda. The latter is shown in the network of parachurch agencies, such as ... World vision" | Art. Carl F. H. Henry (1913-2003), in: Boston Collaborative Encyclopedia of Western Theology, mit Bezug auf Edith L. Blumhofer / Joel A. Carpanter: Twentieth-Century Evangelicalism. A Guide to the Sources, Garland Publishing, New York - London 1990, S. xi. |
| Erica Bornstein | "The global networks that fund and influence World Vision ... have specific philosophical histories, which can be traced to the religious movements of American evangelism and European ecumenicism. The philosophy of World Vision International grew out of the movement in American evangelicalism of the 1940s called 'new evangelicalism' [diverse referenzen]." | The Spirit of Development. Protestant NGOs, Morality, and Economics in Zimbabwe, Routledge/Taylor and Francis, New York - London 2003; Stanford University Press, Palo Alto, California 2005, S. 17. |
| Erica Bornstein | "World Vision is a transnational, evangelical, NGO that operates in 95 countries, including Zimbabwe." (S. 6) "I encountered a number of staff members in the World Vision's offices in California, and in Zimbabwe, who struggled with the concept of evangelism as part of World Vision's mission." (S. 24) "The urgency of the evangelical mission for World Vision involved in economic development begins with an outline of the globe, divided between Christian and 'the least evangelized world'. In this polarization, it is not accidental that the latter area is primarily Muslim and/or formerly communist (a landscape ripe for 'spreading the news')." (S. 28) | Developing Faith. Theologies of Economic Development in Zimbabwe, in: Journal of Religion in Africa 32/1 (2002), S. 4-31, hier S. 6.24.28. |
| Erica Bornstein | "The new evangelicals founded World Vision International as “an organization dedicated to childcare, social ministry and medical ministries in Asia"... When Carl Henry organized a commission for evangelical social action in the National Association of Evangelicals (NAE) and called for the application of Christianity to every aspect of life including the social, World Vision was one example of this philosophy in practice. Fuller Seminary was initially founded because Charles Fuller decided to establish a “College of Missions and Evangelism” rather than a seminary. Ties between Fuller’s mission school and World Vision, the mission organization, ran deep. In 1954, one of World Visions board members was Carlton Booth, Professor of Evangelism at Fuller Seminary (Gehman 1960). In 1966, the Missions Advance Research and Communications Center (MARC) began at World Vision in association with Fuller, as the research and publishing arm of World Vision. Fuller’s School of World Mission trained World Vision staff, and World Vision staff taught, and continue to teach today, at Fuller Seminary. There was such cross-fertilization between Fuller and World Vision that a World Vision employee said in a 1994 interview, “The idea of World Vision was started in conversations in the basement of Fuller Theological Seminary." | The Spirit of Development. Protestant NGOs, Morality, and Economics in Zimbabwe, Routledge/Taylor and Francis, New York - London 2003; Stanford University Press, Palo Alto, California 2005, S. 20. |
| Erica Bornstein | "In 1978, an umbrella governing body known as World Vision International was created to include an international board of directors, a larger international advisory council, and a corporate headquarters. The current governing board includes members from both support (financially contributing), and recipient countries. Each of the national support offices (there were 60 at the time of this research) is incorporated as an independent nonprofit organization under the laws of its respective country, while the net-work as a whole constitutes World Vision International. As a network, World Vision International crosses national boundaries. It is a global, supra-national organization. The purpose of World Vision, as described in its annual reports, is to provide emergency relief, economic development, and evangelistic activities ... The statement continues to list the ways in which the mission is carried out, namely through “transformational development,” “emergency relief,” “promotion of justice,” “strategic initiatives,” “public awareness” and “witness to Jesus Christ.” The evangelistic perspective is perhaps most overtly depicted in World Visions publicity materials." | The Spirit of Development. Protestant NGOs, Morality, and Economics in Zimbabwe, Routledge/Taylor and Francis, New York - London 2003; Stanford University Press, Palo Alto, California 2005, S. 21f. |
| J. Gordon Melton | "Parachurch Organziations support missionaries, provide Christian higher education, publish Evangelical materials, and advocate various social causes. Among the more important new parachurch organizations were ... World Vision". | Art. Evangelicalism, in: Encyclopedia of Protestantism, Encyclopedia of World Religions, Facts of File, New York 2005, S. 211-213, hier S. 212. |
| Mark A. Noll | "Relief and development organizations like World Vision (US-based) and Tear Fund mobilize increasing evangelical expertise and funding for works of mercy in the non-Western world. World Vision by itself administers an annual budget many times larger than that of the World Council of Churches." | The Future of Protestantism: Evangelicalism, in: Alister E. McGrath, Darren C. Marks (Hgg.): The Blackwell Companion to Protestantism, Blackwell, Oxford 2004, S. 421-438, hier S. 425. |
| J. Gordon Melton | "World Vision is a Christian missionary organization that has specialized in relief and development work and service to the overall missionary movement among Evangelical Christians... Pierce resigned in 1967 over objections to his management style. He later founded SAMARITAN’S PURSE, an organization with goals similar to World Vision. During that period, World Vision leaders were also considering ways they could help the burgeoning Evangelical missionary endeavor. Under the leadership of Ted Engstrom and Ed Dayton, the Missions Advanced Research and Communications Center (MARC) was opened... In 1995, World Vision, today the largest Christian relief agency in the world, moved its headquarters to suburban Seattle, Washington. One of
the most respected of mission agencies, it continues both its relief and development programs and its cutting-edge research on the missionary enterprise..." |
Art. World Vision, in: Encyclopedia of Protestantism, Encyclopedia of World Religions, Facts of File, New York 2005, S. 590f. |
| (---) | (World Vision U.S. ist Mitglied der Association of Evangelical Relief & Development Organizations.) | Mitgliederliste; KPMG LLP: World Vision International and consolidated affiliates. Consolidated Financial Statements, 30.9.2007-2008, S. 15. |
| Laura C. Thaut | "World Vision reflects more closely the Evangelistic-Humanitarianism... the agency’s Christian roots explicitly inspire its mission... World Vision’s focus on “transformational development” clearly recognizes an element of spiritual transformation in which God is essential to successful relief and development. The agency’s policy clearly disavows proselytism, but the freedom of aid workers to share their faith when asked the reason for their work blurs the line and depends on aid workers to appropriately understand the distinction between explicit evangelism and merely responding to questions about their faith... the agency’s programs “employ processes and actions that…invite a restored relationship with God.” It is unclear how this goal is translated in aid work and how it is distinguished from evangelism... Christ is at the center of World Vision’s transformation focus... “Christian witness” is clearly one of the agency’s goals... In ... the working culture of World Vision ... Christian faith is incorporated in prayer and devotional sessions and shapes not only how staff in the offices relate to one another and interpret their mission, but the strength or evidence of their faith is also part of their work performance evaluation." | The Role of Faith in Christian Faith-Based Humanitarian Agencies. Constructing the Taxonomy, in: Voluntas: International Journal of Voluntary and Nonprofit Organizations 20/4 (2009), S. 319-350 (Draft), S. 33-35. |
| Werner Ustorf | "World Vision, the largest evangelical mission body in the U.S." | Global Christianity, New Empire, and Old Europe, in: Frans Jozef Servaas Wijsen / Robert Schreiter (Hgg.): Global Christianity. Contested claims, Rodopi, Amsterdam-New York 2007, S. 35-49, hier S. 47. |
| Gary North | "World Vision, a neo-evangelical parachurch missions organization." | Editor's Introduction, in: Ders.: The TheoIology of Christian Resistance, Geneva Divinity Press, Texas 1983, S. vii-xxx, hier S. xxiv. |
| Sara Diamond | "World Vision Relief Organization (WVRO) gives grants to various international Christian organizations, which may or may not be involved in relief work on their own. In 1985, for example, WVRO dispursed $663,886 to the Church of God in Chile ... $13,541 to the Northern Canada Evangelical Mission... (From WVRO's 1986 tax forms, available at the Registry of Charitable Trusts, Sacramento, California.)" | Spiritual warfare. The politics of the Christian right, South End Press, Cambdrige, Massachussetts 1989, S. 278. |
| Bill Prevette | "In the early 1990s World Vision helped to organize several national conferences that brought together the different recognized evangelical groups in the county [of Bucharest, Romania]." | Evangelical Faith Based Agencies and Churches involved with Children and Youth at Risk in Romania since 1989, Studienarbeit bei Haddon Wilmer, Oxford Centre for Mission Studies 26.1. 2005. |
| Steven Gertz | "When World Vision began entering countries with tiny Christian populations, the decision was made to employ non-Christians, provided that Christians remain in leadership. This provoked the ire of some evangelicals who worried that the organization was "selling out." But World Vision continues to hold to a mission statement clearly Christian in commitment. It reads: "World Vision is an international partnership of Christians whose mission is to follow our Lord and Savior Jesus Christ in working with the poor and oppressed to promote human transformation, seek justice and bear witness to the good news of the Kingdom of God."" | Tsunami Catastrophe: "Let My Heart Be Broken…", Christianity Today 8.8.2008 |
| Michael Barker | "Returning to the conservative Wycliffe Bible Translators, to this day Wycliffe's work remains connected to World Vision luminaries. For example, Wycliffe board member Atul Tandon is the senior vice president of donor engagement for World Vision U.S. Furthermore, Wycliffe board member, and author of The U.S. Military/NGO Relationship in Humanitarian Interventions (US Army Peacekeeping Institute, 1996) Chris Seiple is the son of the former long-serving president of World Vision U.S., Robert Seiple (1987-98). [...] The current chair of the Wycliffe Bible Translators' fourteen-person-strong board of directors is former World Vision International board member Brady Anderson. Prior to becoming the US Ambassador to Tanzania (1994-7), Anderson had spent six years working with Summer Institute of Linguistics (in Kenya, Ethiopia and Tanzania), and after vacating his post as the US Ambassador to Tanzania, he served for two years as the USAID administrator (1999-2001)." | The Religious Right And World Vision's "Charitable" Evangelism, Swans Commentary 28.12.2009 |
| Anja Appel | "Durch einen intensiven Austausch zwischen den Büros können sich die einzelnen so selber wiederum auf Bestandteile konzentrieren. Auch im Bereich der Finanzmittelakquise besteht eine enge Zusammenarbeit, in der Form, dass gemeinsam Anträge erarbeitet und gestellt werden." | Strategieentwicklung als Balanceakt. Theorie und Praxis bei NGOs der Entwicklungszusammenarbeit. VS-Verlag, Wiesbaden 2009, ISBN 3-531-16348-2, S. 257. |
| Hans-Jürgen Prien | „Die Entstehung multinationaler religiöser Unternehmen: der Tiefenevangelisation, der Church Growth-Bewegung, der Massenevangelisationsorganisationen eines Billy Graham, des von Bill Bright ins Leben gerufenen "Studentenkreuzzuges für Christus" und World Vision mit ihren z.T. über die staatliche Entwicklungshilfe der USA finanzierten Hilfsprogammen. Alle diese Unternehmungen sind dem Lager der Evangelikalen zuzurechenen, deren Bemühungen um die Evangelisierung der letzten nichtchristlichen Indios im Amazonasbecken sektiererische Züge annimmt, wenn etwa die New Tribes Mission Kirchenwachstum zum einzigen Ziel erhebt und damit indigene ethnische Strukuten zerstört, Zwietracht sät und eine Verteidigung der berechtigten Interessen der Ethnien im Umwandlungsprozeß unmöglich macht. Ähnlich wirkt die kulturell entfremdende Arbeit der Wycliffe Bible Translaters (WBT) bzw. des Summer Instituts of Linguistics (SIL)." | Der Protestantismus in Lateinamerika im (18.-20. Jh.) in: Anuario de historia de la Iglesia 9 (2000), S. 171-195. |
| David Stoll | "One of the first things Ecuadorians noticed about World Vision was the discrepancy between what it said and what it did. Although the group described itself as Christian, not evangelical, it was channelling its help exclusively through evangelicals. Instead of working through ... the elected council in Quichua villages ... it was bypassing them and turning its funds over to evangelical leaders." | Is Latin America Turning Protestant? The Politics of Evangelical Growth, University of California Press, Oxford 1990, ISBN 0520076451, S. 289 (vgl. z.B. S. 155 u.ö.). |
| David Knowlton | "While indigenous religions continue to maintain their power, large numbers of Indians in Ecuador have converted to various forms of evangelical Christianity. Different regions have been heavily influenced by one missionary organization or another (such as the Gospel Missionary Union, World Vision, and the Summer Institute of Linguistics)." | Art. Ecuador, in: Thomas Riggs (Hg.): Worldmark Encyclopedia of Religious Practices, Bd. 2, Thomson Gale, Farmington Hills, Michigan 2006, S. 312-316, hier S. 316. |
| D. Michael Lindsay | "when Clinton named the first ambassador-at-large for international religious freedom, he chose Robert Seiple, the then-CEO of the massive evangelical aid agency World Vision". | Faith in the halls of power. How evangelicals joined the American elite, Oxford University Press, Oxford 2007, ISBN 0195326660, S. 44. |
| D. Michael Lindsay | "Because religious identities are connected to moral frameworks, a sense of how things ought to be, this shared evangelical identity has endowed the movement with a seriousness of purpose, an overarching meaning system, and a repertoire of practices—like prayer and fellowship groups— that sustain leaders.
What kinds of institutional structures create and sustain these cross-cutting social networks? Consider the example of World Vision, one of the movement’s largest nonprofit organizations... World Vision’s board meetings, like those of other evangelical institutions, provided opportunities for evangelical public leaders to interact, develop friendships, and collaborate on projects. Indeed, leaders from the evangelical community, the corporate world, the U.S. Agency for International Development, and the Department of State have all been involved with World Vision." |
Faith in the halls of power. How evangelicals joined the American elite, Oxford University Press, Oxford 2007, ISBN 0195326660, S. 214. |
| D. Michael Lindsay | "This, in fact, is the most intriguing thing I found. As Marx and others might have predicted, there are ways in which these public leaders today are united. But it is not principally by social class or shared backgrounds: It is by faith. If American evangelicalism leads to any overlap of people and institutions in the country’s elite, it is through parachurch organizations. If evangelical public leaders from different segments of society work together, it is usually in this context as board members at World Vision or as trustees of Fuller Seminary. This, of course, creates special bonds among powerful people, which, no doubt, play a role in their professional lives. But it is through religious institutions, not corporate or professional bodies, that these elites most often overlap today." | Faith in the halls of power. How evangelicals joined the American elite, Oxford University Press, Oxford 2007, ISBN 0195326660, S. 228. |
| D. Michael Lindsay | "Major evangelical organizations represented in the study include informants associated with ... Fuller Theological Seminary, World Vision..." | Faith in the halls of power. How evangelicals joined the American elite, Oxford University Press, Oxford 2007, ISBN 0195326660, S. 259. |
| Bryant L. Myers | "Most of these women were Roman Catholic and had initially been more than suspicious of the work of an evangelical agency like World Vision in their area. As soon as their experience told them that the agenda was about deepening faith, not changing churches, the women became enthusiastic participants." | Walking with the Poor. Principles and Practices of Transformational Development, Orbis Books, Maryknoll, New York 1999, ISBN 1570752753, S. 243 |
| Greame Irvine | "This brings us back to the question, 'Are we evangelical or ecumenical?' It is my belief that we must be both and it saddens me that the two are so often stated as if they are contrary positions." | Best Things in The Worst Times An insiders view of World Vision, Bookpartners Inc. Wilsonville, 1996, ISBN 1885221371, S. 203 |
| Alan Whaites | "It is clear that WV's evangelical position is no longer so homogeneous. Internationally, it has become diverse and complex, and moved substantially toward a more politically engaged evangelical approach" ... "The agency was originally closer to conservative evangelicalism than to fundamentalism, and its organisational development, particularly its concern for action on the causes of poverty, has perhaps made the radical evangelical label more accurate than any other." | Alan Whaites: Pursuing partnership: World Vision and the ideology of development – a case study. In: Development in Practice, Band 9, Nummer 4, August 1999, S. 410 ff., S. 417 f. |
| Antonio Donini | "These eight market leaders control shares that are not far from $500 million a year each. They are: ... World Vision International (a rapidly growing player with branches in the USA, Australia, Canada, the UK, New Zealand, Germany and elsewhere) ... In most cases these groupings do not affect the individuality of their constituent members, who retain their operational and financial independence, except for World Vision, which is managed centrally" | The Bureaucracy and the Free Spirits: Stagnation and Innovation in the Relationship between the UN and NGOs, in: Third World Quarterly 16/3 (1995), S. 421-439. |
| Tim Kelsall, Claire Mercer | "A major tension has been identified in World Vision's understanding of 'community empowerment'. It should be recognised first that the promotional literature of a large international NGO needs to be sufficiently vague that a variety of parties can read into it something of their own weltanschauung, and second, that in order to succeed even NGOs of an evangelical bent must evince some degree of pragmatism." | Empowering People? World Vision & 'Transformatory Development' in Tanzania, in: Review of African Political Economy 30/96 (2003), S. 293-304. |
| Julie Hearn | "In the words of the Director of Policy and Planning at the largest evangelical NGO, World Vision..." (S. 34) "US evangelicals, World Vision International (WVI) and Food for the Hungry play an important role in Kenya's food security" (S. 53) "WVI is the largest evangelical relief and development agency in the world. Although primarily perceived as an aid agency, evangelism lies at the heart of World Vision's work. It has spent years working on how to bring conversion with development and in 1997 launched a two-year research project into their relationship. Its newsletter explains, 'often it takes a deep look into the culture of a particular people to discover those issues that will ultimately determine whether a given development effort will bring spiritual transformation'". (S. 54) | The 'Invisible' NGO. US Evangelical Missions in Kenya, in: Journal of Religion in Africa 32/1 (2002), S. 32-60. |
| Kai M. Funkschmidt | "Ziel der 1950 in den USA gegründeten evangelikalen Organisation waren ... und Evangelisation als Abwehr des Kommunismus in der Dritten Welt ... W.V. stand häufig in der Kritik, die sich u.a. gegen die paternalistischen Züge der Hilfsform 'Kinderpatenschaft' und der Spendenwerbung, der Vermischung von Entwicklungshilfe und Evangelisation und undurchsichtige finanzielle Praktiken richtete... Zunehmend ergänzen heute Lobbyarbeit und entwicklungspolit. Bildung die humanitäre Hilfe..." | Art. World Vision/World Vision International, in: Hans Dieter Betz et al. (Hgg.): Die Religion in Geschichte und Gegenwart, 4. A., Bd. 8, Mohr Siebeck, Tübingen 2005, Sp. 1694f. |
| WVI Council (Jacqes Daccord) |
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"A Covenant of Partnership" in: Graeme Irvine "Best Things in The Worst Times" An insiders view of World Vision, Bookpartners Inc. Wilsonville, 1996, ISBN 1885221371, Anhang D (vgl. Statement of Faith = National Association of Evangelicals) |