Danmission Church&Dialogue 2020 Strategy

DANMISSION Kirke & Dialog

BM 4/2016

Church and Dialogue – 2020 Strategy January 2016

Table of content Introduction and summary ................................................................................................................................ 2 Process for development of the strategy .......................................................................................................... 2 Context .............................................................................................................................................................. 3 Partnership, relationship and network.............................................................................................................. 5 Grassroots and structure ................................................................................................................................... 6 Vision, mission and goals................................................................................................................................... 7 Strategic goal 1: Contextual Theology ............................................................................................................... 7 Strategic Goal 2: Dialogue ................................................................................................................................. 8 Strategic goal 3: Christian Witness .................................................................................................................. 10 Strategic goal 4: Network and Quality............................................................................................................. 12 Cross cutting priorities..................................................................................................................................... 14

Introduction and summary The Mission of God motivates the Church and Dialogue (C&D) Department’s strategy, as it is expressed in the vision of Danmission for “a world open to God’s life-giving, saving and creating activity, as we know it in Jesus Christ”.

C&D strategy is following this lead as it aims towards “constructive engagements of congregations, Christian and multi-faith fellowship, with local society and local traditions of faith,” as it is expressed in the overall goal of this strategy. This The vision of Danmission is a world open to Gods lifeaim gives prominence in the giving, saving and creating activity, as we know it in strategy to partnerships and Jesus Christ. relationships, as two pillars of the The mission of Danmission is expressed in two programs, where local society independent tasks, that cannot be mixed, nor draws overall attention, especially separated, and that cannot replace each other. relating to the question of how congregations involve themselves in local situations.

Programmatic orientation is centred round contextual theology, dialogue and Christian witness, while a fourth strategic goal focuses on network and quality, enhancing conditions for better overall strategic results.

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To strengthen the witness of the Church in order for the Gospel to be heard and in order for humans to be rooted in Christian faith; To serve fellow human beings and society that all may have a life of dignity, living in peace and in a just society.

Document on Missiology, Danmission 2014

Process for development of the strategy The present strategy replaces the C&D strategy of 2012-14, which was evaluated by the department in the fall of 2014. Following a SWOT-analysis the C&D department identified primary areas of strengths, weaknesses, opportunities and threats, and, not least, where these primary areas concur. Points of concurrence in the SWOT-analysis are understood as focus-areas, where the department can invest and develop (this is where strengths and possibilities relate), where the department has to defend areas of work (where weakness clash with strengths), take decisions (where weakness relate to opportunities) and in the end to exercise damage control (where internal weakness match external threats).

These focus areas are in the following primarily identified through the four strategic goals, but also influence the so-called crosscutting priorities presented at the end. It is important to note that the first three strategic goals primarily relate to programmatic goals, i.e. goals directly related to the purpose of Danmission, whereas strategic goal number four has an internal, supporting direction. This should not be understood as a division between work abroad and work in Denmark, since all four strategic goals directs the whole range of Danmission’s engagement, both abroad and domestically.

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The strategy of the department of Church and Dialogue (C&D) falls within a hierarchy of strategies, where it is coordinated with the overall strategy of Danmission and aims to express core elements of Danmissions vision and mission.

Concurrently, the C&D strategy together with strategies of the Poverty Reduction department expresses in a programmatic way the overall goals of Danmission. These overall goals inform country specific strategies. The relationship between the different strategies is not a top down process, but is a dynamic process, where country related issues informs and shapes programmatic and organizational goals, whereas both programs and countrystrategies reflects the overall organizational goals.

This intricate relationship, or hierarchy, of strategies expresses a concern to secure a local, Danish ownership, to work diligently and professionally with issues of common concern of partners and Danmission, and to find expressions of ‘holistic mission’. Holistic mission is a cornerstone in Danmissions missiology and is about integration of words and deeds, Christian witness and diakonia, dialogue and development.

Context The previous strategy of 2012-14, was based on a context analysis that was formulated in the time before the Arab Spring, before the Syrian war, before the reform process in Myanmar, before Al Shabaab took violence to a new level in East Africa, before the BJP came to power in India (based on support from the nationalistic RSS) and before the establishment of Daesh, IS in Baghdad and Syria, and Boko Haram in northern Nigeria. Following these developments, the UNDP has described the last years as very challenging, since there are more refugees and needy people in the world than ever before, and resources are scarce.

The partners of C&D department are facing the threat of a series of complexes that, though very different in structure, points towards the same end, viz. polarization. Partners living in a majority Christian culture are facing the threat of a complacency complex, where engagement with socio-economic concerns, not to mention other faith traditions seems of little relevance. Partners, on the other hand, living in minority Christian situations face the threat of a minority complex, where fear of suppression leads to isolation. In both cases, the result is a polarization between them and us, which challenges not only democratic engagement, but also missiological dynamics in churches. The analysis points to common challenges in the relationship between Church and society, which in many ways, can be understood as a theological challenge, i.e. a challenge to think, discuss and take decisions regarding the role of congregations in society. The question lingering behind this strategy is, then, what makes people and congregations change from isolation and complacency, to engagement and openness? It is the understanding of Danmission that transformation is a complex, and to some extent unpredictable process, involving experience, examples, testing, education and moral, or in this case Christian, motivation. Nevertheless, it is possible to point out significant elements in the transformation, which will be guiding areas of engagement throughout this strategic period. It is a theological aspect, calling for

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engagement with theology of religion, an ecclesiological aspect, expressed in open and integrative fellowships, and a practical aspect with engagement in diakonia and diapraxis.

Alongside this internal challenge of polarization, we note an increasing number of situations of religious intolerance, targeting a whole range of religious traditions. It is a sad but general trend that religious minorities are polarized and persecuted around the world, and it affects especially Christians and Muslims. In statistical data, the Christian Church stands out as hosting the largest number of people living with experiences of intolerance, from harassment, over structural marginalization to direct persecution.

The global challenges identified has relevance in Denmark as well, where the society in recent years experience tensions and rising polarization, which politically is expressed through increasing support for right-wing movements and parties. At the same time, the Church in Denmark is moving into a period with a growing interest in mission, as membership of the Evangelical Lutheran Church is fading, and a growing number of young people grow up without much knowledge, and contact, with the Church. The Churchsituation, though, is more complex than that. There are numerous innovations in Church service, alongside a growing post-confessionalism especially among youth, which together allows a number of people to gain fresh experiences with Christian life and faith.

According to the UN in the 2030-goals, the world should look towards ‘inclusive societies,’ with catchwords as ‘sustainability’ and ‘dignity’. The African Union in its 50-years strategy describe the goals as an ‘integrated, prosperous and dignified Africa, and one of the flagship projects is ‘silencing the gun by 2020’. Accordingly, despite advances in socio-economic terms provided by the Millenium Development Goals, it is possible to identify a social and structural marginalization of people, which poses an increased challenge for Danmissions partners, i.e. to be present in their respective societies through diaconal and interreligious engagement. Due to an unhealthy alliance of institutional drive towards self-preservation and abridged theologies of prosperity, Churches across the world is facing a challenge to reach out beyond their own ranks, to care for marginalized and poor. This is a challenge of the communal witness of the churches: what constitute a faithful engagement with local societies, and how are good and peaceful relationships grown, at the same time as lifenegating attitudes and structures are firmly rejected?

In relation to pluralistic societies, i.e. societies with more than one religious traditions, it has become increasingly clear that interreligious relations are under pressure several places, where Danmission is engaged, including in Denmark. The pressure has many roots, ranging from internal religious radicalization, over growing concern for (religious/confessional) identity, to a globalized orientation towards economic growth. The main point here, though, is not to identify the cause, but to assess the importance of interreligious relations. As far as we can see the aspect of interreligious relations, especially at grass-root level, are crucial for peaceful development of societies. It is furthermore important to complement interreligious relations with an engagement in intrareligious relations, i.e. relations within one faithtradition, where Christians e.g. discuss vocabulary and cooperation with other Christians.

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Latent in the previous section is a focus on change, where we have pointed out challenges and goals, but not focused on the bridging point, i.e. what motivates people and fellowships to change. It is quite clear that a traditional answer stress education and examples (i.e. Jesus for Christians, Muhammed for Muslims), but in an understanding of change as a ‘liquid’ process, experience and praxis takes a central role. Changes ‘happens’ as people and fellowship engage, and understanding/education follows sometimes as a consequence, rather than as condition. Experience and education, fellowship and instruction interrelate closely, and in this strategy it is expressed through an approach, allowing for spiritual changes to ‘happen,’ at the same time as Danmission focus on providing framework for these same changes.

Finally, following concerns for macro-level developments it is important to note a current counter-trend towards local presence, ecological life and rootedness. PROCMURA has coined an expression in Christian-Muslim relations, viz. glocalization, meaning: think globally, act locally. In the vein of this thinking, there is a trend to balance local rooting, global outlook and impact on persons.

Partnership, relationship and network The understanding of partnership is central to this strategy and refers primarily to the Danmission “Policy paper on partnership”. As partnership forms a central part of Church and Dialogue department’s working-mode it is important to both highlight the strategic importance, provide legitimation of time and resources, and document the impact of partnerships.

Partnerships are motivated by the need for accompaniment in life and in mission, which is a need for partners abroad as well as for Danmission. But, partnership needs faces! Recognizing, and cherishing, mutuality, Danmission realize that partnership needs attention and diligent work, both to receive information and inspiration from partners, and to give input and inspiration to partners. Consequently, Danmission understand persons as primary resources in partnerships on the one hand, at the same time as Danmission maintains a strong concern the way local people are affected by structures. In all the work of Danmission there is a special attention to poor and marginalized, that they directly or indirectly must benefit from supported interventions.

It is an innovative step for Danmission to work on strategic partnerships, as is mentioned in the partnership policy, as well as to engage actively in international networking. A strategic partnership is a formal agreement to cooperate for a limited time, in order to support historic partnerships and/or realize strategic goals of Danmission. Networking has gained importance, both as an enlarged expression of accompaniment (i.e. ecumenical relationship), but also relating to the increasing complex nature of issues facing partners and Danmission alike.

Networking also consists of relationships between partners of Danmission, with the intention of sharing knowledge and experience.

The criteria for engaging in international networks is primarily that Danmission and partners

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have something to contribute with, and that the networks help to equip Danmission’s partners and realize strategic goals.

The focus on listening (to contexts, to people and to partners) is in line with the stress on Spirit in the above-mentioned document on The spiritual leadership approach finds missiology in Danmission, dated 2014. the solution in contemplation, to However, how do we listen and learn approach situations with an attitude of respectfully, and how do we asses having discernment rather than one of done so sufficiently? How do we indeed intervention; acceptance rather than listen to the Spirit without coercion of control; letting go rather than holding specific traditions? on; [listening] rather than doing; and in A focus on listening entails respect of humility rather than in competence. diversity among employees as well as partners, inclusive organizational structures, Nada Korac-Kakabadse et al, specific discernment process in relation to ’Spirituality and leadership praxis,’ in: project-preparation, evaluation of activities Journal of Managerial Psychology, 17:3 and changes in partnerships, as well as it calls for a prayerful time of attention.

Listening leads to a) learning to accept complexity, b) surrendering strength, allowing vulnerability and individuality to surface, and c) a focus on discernment rather than on intervention.

Grassroots and structure Given the strategic importance of partnership and relationship, it is hardly a surprise that Danmission has a keen interest in local communities. However, the concern for local fellowships does not exclude a concern for structural issues, affecting the local as well as national and even regional community. This is one of the aspects of working holistically, where local and national (or international) levels work together. A few examples will suffice to elaborate the position.  

Cooperation with local communities and local congregations is combined with a concern to amend training of Christian leadership in theological education; Cooperation with local congregations combined with partnership agreements with dioceses and/or national church structures.

On a programmatic level, to work holistically or through an integrated approach is done where Danmission stresses an understanding of mission as a combination of Church engagement, dialogue and poverty reduction. More specifically, Danmission understands dialogue and Christian witness to include, and not to exclude each other. This entails that dialogue in Danmission always involves meetings of faith on the one hand, and on the other hand, it implies that Christian witness is built on mutual respect and human dignity, issues stressed in a so-called dialogical attitude.

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Finally, a grassroot orientation is expressed in a living engagement through volunteer work, both in the sense of exchange programs and in the sense of volunteers involved in Danmission activities in Denmark. Through so-called country-circles volunteers are directly involved in the strategic work of Danmission, as it is the case with volunteer involvement at The Meeting Place (Mødestedet) in Copenhagen, and in IKON (“Informations og samtaleforum for Kristendom Og Ny religiøsitet,” i.e. Information and dialogue forum for Christianity and new religiosity).

Vision, mission and goals The overall goal of the Church and Dialogue program is:

To support, educate and develop constructive engagements of congregations, Christian and multi-faith fellowships, with local society and local traditions of faith, through contextual theology, dialogue and Christian witness.

The realization of this programmatic goal involves four strategic goals:    

Contextual theology Dialogue of faith and diapraxis Christian Witness: Church development and diakonia Network and quality

These strategic goals indicate specific directions of Danmission engagement with partners around the world. In the SWOT mentioned above, we have also identified different areas of common concern in the Church and Dialogue department, which needs specific attention in the strategic period. These areas are called Strategic Focus areas and are introduced after the section on Strategic Goals.

Strategic goal 1: Contextual Theology Danmission builds competences in congregations to engage with local community and local religious traditions.

The overall goal of Danmission engagement in the field of theology is to support the building of peaceful and inclusive communities, both in terms of leadership training and in terms of equipping local congregations. This goal carries with it a call to accompaniment with the grassroots, not only of the Church but also of the local community, which entails that the call directs attention towards the marginalized and suppressed. Consequently, the goal to engage in leadership training, i.e. in theological education, is coupled with an engagement in diakonia, both in seminaries/universities as well as in local congregations. Listening to the grassroots, i.e. to persons of the local community and the local congregations, we learn about humanity as well as needs and values of human fellowships.

Congregations and people, engaged in peaceful and inclusive communities, incorporate in their lives the overall goal of Contextual Theology. Danmission aims to accompany this group of people with a specific focus on locally defined core issues in contextual theology.

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Strategic goal 1 and objectives Danmission builds competences in congregations to engage with local community and local religious traditions.

1.1 Danmission supports contextual theology (locally and in international networks) with a special emphasis on socioeconomic engagement and relationship to/with other religious traditions.

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1.2 Danmission develops a contextual learning methodology with a special focus on the social dimension, i.e. a learning that reflects social realities of the local/national society.

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1.3 People engaged in the Life and Growth of the Church are trained, and acquire new skills, adopting new behavior.

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The field of intra-religious relations is described and related to inter-religious relations, and the field of theology of religion is part of curriculum in teaching institutions supported by Danmission; In relation to five (5) places or partners people have been trained in the field of theology of religion, and new experiences are made in relations between religious traditions; Danmission has a firm relationship with regional churchbased networks (as MECC, FMECC, Senate of Serampore, AACC etc).

Two programs of learning methodologies are running, one in East Africa, one in Asia, and E-learning in the field of theological languages (Hebrew and Greek) is available to partners Two textbooks on diakonia and diapraxis are available for training of theological students in seminaries/universities related to Danmission.

Training of Trainers (ToT) is offered to Sunday Schools and Junior Ministry in order that children are trained in Christian life in a peaceful, dialogical and inclusion way; Leadership training is offered to lay and clergy alike in order that churches and organizations may become financially sustainable, reliable in administration and faithful witnesses of Christ.

Strategic Goal 2: Dialogue Danmission builds dialogical relationships between people of different faiths in order to promote peace and reconciliation.

The strategy for Dialogue builds on an understanding of conflict and polarization as well as on a relational and dialogical theology. Conflict and relationships are part of life, and it is what we choose to do through our relationships, and in conflict and situations of tension, that Danmission wishes to focus on. Understanding conflict and relationship building helps Danmission to have the knowledge needed to know when to initiate activities and what type of activities to initiate during polarization and tension. Danmission builds on an understanding of dialogue with an inherent relation between a peace-oriented dialogue and a dialogue of faith, but for the case of clarity they are presented separately here.

The peace-oriented dialogue includes a preventative and a transformative dialogue, which are relevant abroad as well as in the domestic work of Danmission in Denmark. The preventative type of dialogue initiative serves to prevent and decrease escalation of tension and conflict as well as maintaining relationships threatened if not focused on. Danmission

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aims to support dialogue initiatives that serve as preventative in the form of cultural, religious and knowledge sharing. Furthermore, the mere aim of forming relationships across differences serve as prevention of escalation of tension.

The transformative type of dialogue aims at reconciliation and a rebuilding of relationships after polarization and tension have influenced communities. It targets individuals and communities who have lived through conflicts, or are living through the consequences of conflict and tension. These initiatives will serve to alter a situation of tension and conflict to a situation of rebuilding relationships that can provide hope for further cooperation within communities, as well as in nation-building.

Both preventative and transformative dialogue are in need of an inter as well as intrareligious component to achieve its goal, and nowhere is this more clear than in relation to radicalization. Here, interreligious dialogue is providing inspiration, setting up systems and structures, but the moral authority depends upon the intrareligious relations.

Closely related to peace-oriented dialogue is a spiritual dialogue, i.e. a dialogue of faith, which also includes people of no faith. Whereas peace-oriented dialogue have clear goals dialogue of faith is inclusive in nature, aiming to establish relationships in a safe space. The latter initiatives provide many wonderful results along the way, which cannot be predefined.

However, experiences show that deep friendships are formed, deeper understanding of different faith-traditions arise and mutual spiritual enrichment transforms the individual from an exclusive attitude to an inclusive attitude, thus minimizing polarization. Brought to a head, Danmission values relationship-building whether or not these same relationships minimize tension! This is based on a profound belief in valuing each human being as created

by God and in the image of God, which entails that building relationships and fellowships are what we are created to live in. Dialogue is a way of expressing the love of God that leads to relationships and fellowships where humans despite differences can explore their God-given humanity.

Strategic goal 2 and objectives

Indicators

Danmission builds dialogical relationships between people of different faiths in order to promote peace and reconciliation.

2.1 Danmission supports relationship building in tense societies and helps improvement of social and religious coherence through education, knowledge,skills and attitudes

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2.2 Danmission engages people of influence (especially religious leaders) in taking responsibility by inspiring their communities support actively

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Danmission and its partners have by 2019 become key players, facilitators and experts on teaching interfaith dialogue skills and behaviour through workshops, seminars, camps and conferences and engaging a growing network of key players in motivating, advocating for and acting out dialogical relationships.

People of different faiths, and no faith, are engaged, inspired and trained in interfaith relations, theology of religion and de-radicalization measures.

After having been exposed to interfaith peace conferences, meetings and connections, a growing number of religious leaders engage and motivate their congregations to live and act together with

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peacebuilding initiatives (through dialogue of peace).

2.3 Danmission facilitates safe spaces for people of different faith traditions to engage in spiritual dialogue, and build mutual trust and inclusive relationships.

2.4 Danmission facilitates safe spaces for long-term reconciliation through diapraxis.

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neighbours of other faith traditions through a growing number of common peace initiatives.

Danmission, both in Denmark and with its partners abroad, has in cooperation with key stakeholders created more opportunities for people of different and no faith traditions to express their faith and concerns in safe spaces as interfaith committees, interfaith centres, groups, fora and networks.

An increased number of Diapraxis projects are established and maintained; Programs aiming at facilitating safe spaces for inner transformation to occur between people of different faiths, and no faith, have been initiated and established.

Strategic goal 3: Christian Witness The gospel is heard and given shape through the giving and receiving of witnesses of faith in open and integrative fellowships, and humans are rooted in Christian faith.

Danmission understand Christian witness as a multifaceted activity, taking many shapes according to local culture and traditions. Danmission shapes the engagement through three aspect, viz. ecclesiology, theology and praxis.

Ecclesiology Christian witness has communal as well as individual aspects, which is differentiated from an institutionalized as well as an individualized perspective. The stress on communal as well as individual aspects is linked with an emphasis on the ‘lived’ witness, combined with an understanding of the central place for oral witness to Christ.

Theology Danmission understands Christian witness in line with the “Document on missiology” (2014, Danmission) and the policy paper of the World Council of Churches, Together Towards Life, (2012, WCC), where witness relates to a theology of the Spirit. Spirituality allows for appreciation of the activity of God’s Spirit in the world as the source of life and love.

Appreciation, and identifying, the Spirit-activity, and ‘joining in’, demands discernment, which in the Christian tradition is an activity (more specifically: a learning practice) revolving around the criterion provided by God’s revelation in Jesus Christ. Christian witness gives witness to Christ as it affirms what is Christ-like, and counters life-threatening and damaging forces.

These expressions embrace the spirituality running through the engagement of Church and Dialogue department. Much Danmission activity confirms the Spirit of God as peacemaker and reconciler. Christian witness is a deliberate focus on these aspects, both in its intraChristian confirmation of ecumenical unity in the body of Christ, and in its interreligious attitude marked by respect and love. We are aware of intra-religious plurality in Christianity,

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as well as in other religions, which entails that we extent the learning and listening approach to other Christian traditions, as well as to other religious traditions. It is in the vein of this spirituality that Danmission builds capacities of local Christian fellowships (in line with a socalled nation building theology). However, this overall mark of the Church and Dialogue department should not make us neglect altogether traits of freedom, power and judgment inherent to Christian spirituality. The powerful image of this spirituality is Jesus himself, testifying that “the Spirit of the Lord is upon me … to bring good news to the poor,” Lk.4: 18.

This is the subversive aspect of mission, related to a liberation theology, where the Christian community rejects suppression and advocate for rights and freedom.

The theology of the Spirit invites to a Christian witness marked by ‘evangelical dialogue,’ (Edinburgh 2010, Common Call, §2). But, in situations where dialogue is impossible it express itself as faithful presence, or peaceful rejection of suppression.

Praxis The organizational and theological perspective of Christian witness give way to a stress on narratives. The story ‘told’ by the existence of the Christian congregation and her engagement in local society is one central aspect, and another are the oral narratives received and exchanged, as people of different faith traditions, and of no faith, meet and share life-stories. Christian identity relates to the grand narrative of life, death and resurrection of Christ, but it relates to local traditions and culture as well. As such Danmission support congregations in building open and integrative narratives, receiving and giving life, fighting and rejecting evil. As such, a Christian witness also entails building counter-narratives to existing suppressive structures, where the Spirit of God clearly is not at work.

Consequently, the primary contribution of Danmission in the field of Christian witness falls under the headlines of ‘church development’ and ‘diakonia’. ‘Church Development’ describes how Danmission supports churches and Christian fellowships to be witnesses through the example of open and integrative fellowships, and how to express a faithful Christian witness, loyal and respectful to local traditions. It is in this same area that Danmission partners engage with oppression, rejects suppression of rights and freedom and encourages preservation of natural resources. ‘Diakonia’ describes how Danmission supports partners to build structures of service to people in needs, but it also entails advocating for rights of marginalized people. In this sense diakonia is a witness in action to an understanding of the Spirit as part of our common humanity and common home, and it is through the diaconal activity that the Christian community side with the people in need of liberation and empowerment.

Being rooted in faith happens in many ways, but Danmission engage in training, education and building of open and integrative societies, where ‘being and doing’ is intimately linked.

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Strategic goal 3 and objectives

Indicators

The Gospel is preached and heard through the giving and receiving of witnesses of faith in open and integrative fellowships, and humans are rooted in Christian faith.

3.1 Church Development Danmission empower churches in order for them to establish and sustain healthy and vibrant congregations guided by gospel principles.

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3.2 Diakonia Danmission builds capacities of partners to include the poor and vulnerable as faithful witnesses of Christ and to empower the marginalized in order to give them a voice and a chance to address the root causes of injustice and poverty.

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Congregations and churches support family ministry, engage in sustaining a peaceful society, and develop role models of servant leadership.

Stories and experiences of faith in Christ are shared by partners and Danmission, and made available through social media.

Programs for theological training are made available to lay people (e.g. in the form of youth leaders, catechists, evangelists and Sunday School teachers), with a special concern to promote human dignity, respect of other faith traditions and social engagement.

Capacity building of church institution and support of the engagement of church communities towards protection of natural resources are provided and maintained.

More diakonia-initiatives have been established by congregations, and local people in need benefit from these initiatives.

Strategic goal 4: Network and Quality Danmission builds competences and networks in order to accompany congregations to engage with local communities and local religious traditions.

The previous three strategic goals are oriented towards themes of work, areas of cooperation and support of different activities. Nevertheless, the preparation for this strategy has made it clear that we need to invest both attention and energy towards building capacity in Danmission in order to accompany partners more efficiently and relevantly, meet increasing demands for professionalism, and enable Danmission to act constructively in complex situations.

A central part of efficient and relevant accompaniment is a realism regarding the possibilities of Danmission. In recent years, Danmission has experienced an increased interest from backdonors, and a corresponding increase of possibilities for Danmission to engage in projects and activities. However, if Danmission intend to maintain leverage it is necessary that there is sufficient time and attention invested in time-consuming relational aspects, and that the signatory character of Danmission, i.e. the balance between grass-root and political orientation, is maintained and developed.

Finally, as a rather small organization Danmission faces challenges concerning human resources and strategic impact, which directs our attention towards networks that support strategic goals. Consequently, networking becomes a method to obtain goals, and to

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enhance the quality and outcome of Danmission’s engagement in the field of Church and Dialogue.

Strategic goal 4 and objectives Danmission builds competences and networks in order to accompany congregations to engage with local communities and local religious traditions.

4.1 Sharing and exchange of knowledge within the Danmission network, i.e. with Danmission employees (in Dk and abroad) and close partners.

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4.2 Church and Dialogue department has a plan for quality assurance.

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4.3 Danmission invest resources to improve engagement with local communities through development of social analysis and updated partnership policies.

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4.4 Investment in people-to-people relations is a concern for persons as well as for structural issues hampering a good and dignified life (i.e. a balance between grassroots and structural engagement).

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Based on increased cooperation between Danmission departments, the C&D department focuses increasingly on change of behaviour and attitudes, including incorporation of a theory of change.

Network between centres of interreligious relations supported by Danmission is established with the purpose of regular interchange of knowledge – especially concerning theology of religion.

Documentation and sharing of knowledge is increased (through Podio) medio 2016 based on cooperation with Communication Department.

Medio 2016 Danmission has a plan for continued education of Church and Dialogue staff based upon needs assessment; Budget and annual action plans of Church and Dialogue are developed with a flexibility in order to enable responses to changes as they happen.

The engagement of Church and Dialogue is focused geographically with due respect to the holistic perspective (i.e. common engagement of C&D and Poverty departments).

Social analysis and understanding of security is enhanced on a regional basis, especially in relation to the Middle East and East Africa.

By the end of 2016 a Partnership policy provides clear criteria for accompaniment as well as for reactions to conflicts between partners and Danmission.

By the end of 2016 a discernment process is in place securing attention and inclusion of local voices in project-preparation, including the use of spiritual/prayerful attention.

Danmission is trustworthy in being present locally and addressing relevant issues; In the field of dialogue and theology of religion Danmission assists partners in addressing regional and/or national structure; There are decent working conditions and a good working place environment for staff in Danmission; Danmission supports and strengthens a stabile volunteer environment.

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Cross cutting priorities To all these strategic considerations, we add finally a few cross-cutting priorites: o

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Youth and gender balance Danmission works to counter transmission of cultural heritages of inequality, in so far as it involves submission of one gender, legitimizing restriction of women’s rights, access to resources and service and, in the end, legitimizing violent behavior.

Furthermore, Danmission is committed to include children and youth in training programs.

Benchmark:  Half of scholarships for theological education is reserved for female candidates;  Danmission supports Traning of Trainers (ToT).

Capacity building Danmission supports partners’ in increasing organizational and administrative efficiency, and Danmission encourages financial independence towards running costs.

Benchmark:  In partnership agreements, plan for financial independency is included;  Danmission upgrades partners’ understanding of and capacity to communicate and fundraise locally;  Danmission supports sustainability and good governance (stewardship).

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