Session 3b

The Salvation Army 2014 USA Salvation Army Conference for Social Work and Emergency Disaster Services 25 to 28 March 2014 GLOBAL TRACK SESSION 3B

“How can The Salvation Army faithfully engage with the state, the market, NGOs and FBOs?” Dr Helen Cameron Head of Public Affairs United Kingdom Territory with the Republic of Ireland A trader in purple cloth1. Those were the simple days. My husband Simon back in Thyatira dying the cloth and me in Philippi selling it. A perfect marriage really – plenty of communication but most of it by letter! The boat would travel between us once a week cloth coming in my direction and money being sent back home. We were both God-fearers, admirers of the Jewish religion. There was no synagogue in Philippi and so I would go down to the river to pray with other God-fearers and Jews. It was there we met Paul and his transforming news about Jesus, the Christ. My household in Philippi became the base for the growing church. Gradually it dawned on me that we were now part of a network of Christians across the Roman Empire. The church at Thyatira made itself known to my husband and he was baptised2. Soon the boat was being used to transport not just cloth but Christian slaves escaping from employers who did not accept the new religion. Of course, selling purple cloth meant that all my customers were wealthy and often looking for reliable slaves. I sometimes wondered what business I was in – selling purple cloth or relocating slaves.

I was completely dependent upon my household. I could not have dealt with the business, the people coming and going and the money without trusted household servants whose honesty was beyond question. Juggling business, household and our emerging church was a constant balancing act. Each became dependent upon the other.

The letters continued, including those from Paul. We helped pass his letters from church to church as he travelled the Empire. Peace and the ability to travel – that’s what the Romans did for us. Mind you we paid our taxes.

I found myself often using the prayer taught by Paul and which he put in his final letter to us from Rome.

1 Acts 16:11-15 2 Rev 2: 18-29

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Rejoice in the Lord always; again I will say rejoice. Let your gentleness be known to everyone. The Lord is near. Do not worry about anything but in everything by prayer and supplication with thanksgiving let your requests be known to God. And the peace of God which surrounds surpasses all understanding will guard your hearts and your minds in Christ Jesus3.

This paper answers the question in the title by asking three further questions.

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What is The Salvation Army when it seeks to engage?

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If this is what we are, what is the scope for engagement?

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If there is scope for engagement, how do we do it faithfully?

Engagement starts with self-understanding. What is The Salvation Army?

The Booths’ were clear that what they were starting was an expression of the church. Major Dr John Read has helpfully gathered together Catherine Booth’s understanding of what that meant4: Christ-focused – which involved crossing boundaries ‘Christianity must come to them embodied in men and women who are not ashamed to ‘eat with publicans and sinners’.

Practical Religion Missional – Catherine had two missional principles – aggression which meant taking the gospel to where people were and persuading them of its truth and second adaptation which meant that the church should adopt whatever measures and form were effective in reaching people.

Spirit-filled – the Holy Spirit both inspired, empowered and legitimised new measures for reaching people.

Eschatological – the purpose of the church was to bring about the Kingdom of God ‘on earth as it is in heaven’, confident that the victory over sin had already been won in the death and resurrection of Christ. This gave confidence and focus.

In being adaptive and innovative, the Booths did come up with a particular form of church government or polity. Soldiers banded together in local corps with a commissioned officer in a direct chain of command to the General. The Booths latched onto the organisational innovation of their day, the bureaucracy, expressing particular admiration for the railways with their national reach and coordination of the efforts of many people towards a single aim.

3 Philippians 4: 4-7 4 Read, J. (2013). Catherine Booth: Laying the Theological Foundation of a Radical Movement. Eugene, OR, Pickwick Publications. Chapter 5

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Darkest England5 takes us into more complex and sophisticated institutional arrangements with The Salvation Army envisioned as a set of intra-organisational relationships between entities such as the corps, the institution, the company/ mutual enterprise, the colony/compound6. This further innovation lay well beyond the church polities of the day.

Darkest England looked for a single organising intelligence to link up different agencies to deal with social problems at their roots and holistically rather than ameliorate them.

Darkest England is particularly scathing about charity and philanthropy and sympathetic to producer cooperatives. Charity was only ever a step on the way to a securing an adequate livelihood.

In each country we have to adopt a legal form(s) – we choose pragmatically but it shapes us and how we are perceived7. As we enter a new country we enquire what legal form might be available and acceptable to the civil authorities. We take that form and move gradually to registration as a church. In many democratic countries we are obliged to adopt the legal forms of both charity and company and they become a taken for granted part of our identity shaping what we do and how we do it. There is no formless essence of The Salvation Army so the work of discernment is constant.

We have to decide what to do with the bureaucratic government we have inherited based upon a chain of command of appointed officers. Do we take the freedom Catherine offers us to find new means for new times or do we accept the Booths’ legacy as giving us a distinctive polity that keeps us on the boundary between the church and the world? For the Booths’ the attractions of the bureaucratic form were that it delegated authority to the lowest level whilst retaining accountability, it encouraged activism and expansion whilst offering a level of consistency across different cultural contexts. Today bureaucracy is seen as slow, open to corruption, self-perpetuating and with the arrival of modern information technology, prone to micro-management. However, it has become the dominant form for any organisation seeking to deliver solutions with no serious alternative on offer 8.

5 Booth, W. (1890). In Darkest England and the Way Out. London, The Salvation Army.

6 Darkest England was written by William Booth with the acknowledge assistance of WT Stead, with each chapter being discussed with Catherine as she lay dying of cancer. It is not usually seen as a theological work although it conveys both espoused theology and practical ecclesiology.

7 Cameron, H. (2009). Networks: The Blurring of Institution and Market: How should the Church engage?

Entering the new theological space: Blurred encounters in faith, politics and community. C. Baker and J. Reader. Aldershot, Ashgate. ‘Organisational form can be defined as: the legal ownership and constitution under which an organisation operates.’ It affects the coordination of work, governance, the way in which resources are obtained and assets managed and the way in which the organisation establishes its legitimacy in the eyes of its stakeholders.

8 Cameron, H. (2009). Networks: The Blurring of Institution and Market: How should the Church engage?

Entering the new theological space: Blurred encounters in faith, politics and community. C. Baker and J. Reader (eds). Aldershot, Ashgate.

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Part of the challenge we face in engaging with other organisations lies, for me, in our lack of clarity about our own organisational identity.

If this is what we are what is the scope for engagement?

I want to look in turn at the way we can engage with the market, the state, the household and NGOs and FBOs. I’ve added the household as a fundamental unit of social organisation in every society. If we cannot engage with the household our other engagements fail in their purpose.

Every engagement has the potential to tackle social problems in a more thorough going way than we could if we acted alone. It also gives us the potential to set up entities that can work more fully with that partner as long as they remain connected to the chain of command.

Engaging with the Market The market operates by firms producing goods and services which they sell. At their best they generate wealth by adding value to the goods and services through the efforts of their employees. At their worst they turn essential goods (such as oil and sugar) into commodities that can be speculated upon without adding any value and undermining the livelihoods of those who produce them. When The Salvation Army partners with firms or trades in its own name it needs to ensure that it adds value. Like Lydia, in many parts of the world we trade in textiles to generate income for our charitable services. How do we know we trade fairly?

Engaging with the State The state operates by taxing its citizens in order to provide security and infrastructure. In some countries the state also takes some responsibility for the welfare of its citizens. In such states The Salvation Army often provides welfare services under contract to the state.

We have a responsibility to ensure that those states that have taken responsibility for the welfare of their citizens do not offload that responsibility onto us. When we act as agents of the state we must not lose our ability to be critical of the state. In those countries where we provide essential services such as education and health without any finance from the state we have a responsibility to ensure that the poorest can take advantage of them.

Engaging with the Household The household is the fundamental social unit in every society. In some societies the only members of the household are those who have family ties, in other societies more extended groups live in the same household and often offer a home to people with no family ties. The household is the first source of welfare in every society and so providing services in a way that strengthens the household and links it to its community and a corps must always be a priority. The most sophisticated medical services are useless if the household does not 4

support the patient in their compliance with the treatment. The best school is undermined if the household and the community do not value the education of that child. In working with households we need to ensure that private woes become public issues. Our work on HIV/AIDS internationally is an example of where we have mediated between the private problems of the household and a major public health issue. A key purpose of corps life is to support Salvationists in sustaining healthy and hospitable households Households can have real difficulties in relating well to bureaucratic organisations. They can be suspicious that the bureaucracy is using them to meet its purposes. If The Salvation Army is to be a faithful bureaucracy it needs to invest heavily in the relational skills of its front line and to help them effectively bridge the private world of the household with the public world that can support and sustain it.

Engaging with NGOs and FBOs NGOs and FBOs take donor funds and use them to deliver goods and services to people in line with their publicly stated purposes. The NGO mediates between the beneficiary and the donor and so has to be trusted to meet the needs of the beneficiaries whilst fulfilling the intentions of the donors. It is now common for donors to specify purposes that are more detailed than the general purposes of the organisation. This leads NGOs to shape beneficiary needs to fit donors’ intentions rather than ask donors to trust them to work in partnership with beneficiaries9.

The Salvation Army has the potential to be a confident partner, knowing it can span sector boundaries and rationales without losing its ecclesial identity as an overflowing of grace from the life of the church into the life of the world.

If there is scope for engagement – how do we do it faithfully?

If The Salvation Army has the potential to engage, how can we make that engagement more faithful?

We need to be better at learning from our practice about what we believe and then being able to explain those beliefs when we decide in our boards and councils what we intend to do. If we are to be a credible church, faith-based organisation, faith-based enterprise and faith-based agent of the state we need to put those beliefs into a language the public can understand.

Here are some things which we could say and do that would make us more faithful partners:

9 The Third Lausanne Congress (2011). The Cape Town Commitment: A Confession of Faith and a Call to Action, The Lausanne Movement. ‘Let us finally prove that the Church does not operate on the principle that those who have the most money have all the decision-making power.’ p66

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the equal dignity of all creatures lies at the heart of production and consumption of goods and services

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we serve people because they are of worth to God and not only as a means of enacting government policy

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We seek donors that trust beneficiaries to understand how God wishes them to flourish.

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The Bible is a public text to which we can bring our disagreements and engage in public reasoning. It is the basis for our discussions about the way forward.

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The Salvation Army is part of the household of faith. All members of that household are in partnership in the divine economy – all are stewards none are owners

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We affirm that our founders chose the bureaucracy as a means of church government in order to work with the whole person in a way that got to the heart of the matter rather than ameliorated symptoms. We will adapt our measures and organisational form when we discern we need to so that we can make a real difference to the world for which Christ died10.

My conclusion is that we need a clearer articulation of our polity – our form of governance – so that we can affirm and reform both ourselves and those with whom we engage. That will ensure we are not afraid to resist and rebel when the authorities with which we engage need unmasking and naming as penultimate and not yet fully realising God’s intentions for humanity.

The fact we know Lydia’s name suggests she achieved some prominence in the network of churches that Paul established. She started with what she had, a household of faith, and adapted. We can do nothing less.

A response by Professor Paul Clee Polimetla India Central Territory Dr Cameron brings her enormous study and experience in this paper. She has taken an appropriate text for the topic which is especially relevant to the present work and witness of The Salvation Army. God chooses those people who can utilise their talents and face the challenges. This is seen in the Bible and the early history of the Army with our founders and

10 The Salvation Army (2009). Building Deeper Relationships: A Guide to Faith-Based Facilitation. London, International Headquarters. There is now considerable experience of this as a good way to discern the way forward.

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leaders such as Commissioners Samuel Logon Brengle, Railton, and in India Commissioner Booth Tucker, Senior Captain Abdul and others resembling Lydia by establishing churches.

They were the people who realised their talents not only for their livelihood but also for reflecting the kingdom of God, spreading the Army mission exponentially in the initial days.

Now the slogan “Soup, Soap, Salvation” implies the spiritual salvation – the Kingdom of God, in terms of its values for mobility and sustainability of people. More transparency in the governance with various stakeholders, including people like Lydia and her team may lead to good governance.

Even today, Army’s motto should be a channel to prepare people to learn the techniques of catching fish rather than simply giving fish. It was the same modus operandi by the Booths during the beginnings of the Army ministry. While charity during natural calamities is more effective, rehabilitation and empowerment offers mobility and sustainability.

Like Apostle Paul, the time is ripe for the Army, approaching people like Lydia (Business People) to convince them that their own salvation is linked with the salvation of others within the framework of the values of God’s Kingdom – here and now on the earth. The time and context is also relevant to take advantage of the local state policies in taping financial resources as is happening in the US, UK and some other countries, especially, like the Army’s practical ways in using the 80 per cent of State Funds for welfare schemes in Netherlands. If such provisions are not available and applicable within any state policies and planning, then the Army need to amend its policies without compromising the Kingdom values.

In fact even the healthy household, the Army has to educate people to capture the state schemes/benefits. As in the good olden days, it is not so easy now to manage/engage the healthy household under one structure but one can work or collaborate only with a widely spread expertise/teams, and with not hierarchy but matrix.

We are confident partner, perhaps it’s because of our work execution and witness at grassroot level of the society using our huge world-wide network and will reach excellence by improvising the expertise in organising/liaising or outsourcing. A record of good work is being experimented and experienced in US & UK and the same need to be percolated to the rest of the world.

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The Salvation Army 2014 USA Salvation Army Conference for Social Work and Emergency Disaster Services 25 to 28 March 2014 GLOBAL TRACK SESSION 3B

“How can TSA faithfully engage with the state, the market, NGOs and FBOs?” Ms Jacquelyn Hadley Partner in The Bridgespan Group, San Francisco For The Salvation Army and other faith-based organizations, the new millennium has ushered in an era of increased visibility for your tireless work on behalf of the world’s poor and suffering. Your quest to do even more and better good also has renewed a longstanding debate: is it possible to forge closer working relationships with government agencies, secular funders and NGOs, and the private sector while remaining faithful to mission and unapologetic about your beliefs?

I believe the answer, in short, is yes. After observing and speaking with you and other thought leaders on this topic, faith appears to be the key that unlocks your unique assets, power and potential.

Faith-based groups, for example, are partnering on an unprecedented scale with the United Nations in its global fight against poverty and disease. 11 In the United States, faith groups have welcomed the removal of barriers that blocked them from receiving federal grants to deliver social programs. These examples reflect a newfound spirit of cooperation based on an emerging understanding of the unique qualities that The Salvation Army and other faithbased groups bring to your work.

To advance that understanding, a broad collaboration of religious groups, international development organizations, UN agencies, and academic institutions, launched in 2012 a three-year project called the Joint Learning Initiative: Faith and Local Communities. 12 It aims to build “collective understanding of the massive, untapped role of local faith communities in tackling poverty and injustice all over the world.” In fact, the initiative notes, “many think that local faith communities represent the greatest untapped potential for development.”

That potential rests on the distinct assets, cultivated over decades, that The Salvation Army and other faith-based organizations share and that set them all apart from many secular 11 For example, see Partnering with Religious Communities for Children, United Nations Children’s Fund (UNICEF), January, 2012.

12 For more information, visit www.jliflc.com/.

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endeavors.13 Some argue that taking these assets into full account represents an exciting new philosophy in global development. They include: A holistic approach. Faith-based organizations value social, emotional, and spiritual outcomes, as well as considerations for physical well-being. In the field, many secular relief organizations focus on what economists call external constraints, says Bruce Wydick, a professor of development economics at the University of California San Francisco. “If people are unhealthy, build a hospital; uneducated, build a school and buy textbooks.” Faith-based organizations understand there’s more to it, he continues. “Character, hope, aspirations, and community are super important and frankly overlooked by a lot of secular organizations…. You can’t just relieve economic constraints and have as big an impact as you would if you address people as whole beings.”

Bruce Wilkinson, president and CEO of the Catholic Medical Mission Board, agrees. “Rather than adhering to the Western world’s definition of development on purely economic or quality-of-life criteria,” he explains, “faith-based INGOs look for spiritual and moral progress.

The emphasis is on being more, not just having more.”

Deep embeddedness in communities. For decades, faith entities have put down roots in every country around the globe, and they often serve remote areas where other service providers are absent. The Salvation Army, for example, reaches 126 countries and territories with 15,409 Corps, 1,150,666 soldiers, and a host of community institutions and programs, including 2,930 schools14, 295 hospitals and health clinics and 407 homeless hostels. 15 It is not about outreach to a community. “Faith-based organizations are the community,” says Wilkinson. “They live and breathe it.”

Credibility and trust. Faith leaders and institutions forge trusting relationships in their communities. Moreover, local faith leaders typically have significant stature and influence within their communities, and they are more trusted than any other local institutions.

Trustworthiness is more than an asset. It’s a necessary condition for changing behavior, says Carolyn Woo, CEO of Catholic Relief Services. Faith-based organizations “usually have tremendous authority tied to elders of the community who tend to be teachers, so if you are trying to stimulate behavioral and social change, you need those community leaders.”

In South Africa, coalitions of faith-based organizations are working hand-in-hand with

13 Global Health and Africa: Assessing Faith Work and Research Priorities, Tony Blair Faith Foundation, 2012, p.

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14 The Salvation Army Year Book 2014 Includes Kindergarten/sub primary, primary, upper primary and middle, secondary and high schools., 15 Salvation Army International Statistics, www.salvationarmy.org/ihq/statistics.

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church elders to reduce the stigma associated with HIV/AIDs, so critical to the behavior change essential for checking the spread of this deadly disease. 16 Extensive networks and organized delivery channels. Unlike start-ups and newcomers to global development, many faith-based NGOs have extensive global networks that have connected developed and developing countries back through the time of early missionaries.

Such presence is an essential precondition for a platform of scaling solutions that work. The networks facilitate rapid delivery of goods and services. What all this means in practice, says Wilkinson, is that faith-based organizations “can go from conception to operations research to absolute transformative impact in a heartbeat because they are in community. They can operationalize ideas in the shortest time frame of any group.”

This collection of distinctive assets confers an advantage to faith-based organizations, says Wydick. “They are ahead of the game in some ways in that they’ve seen things that are important that other secular and government efforts haven’t seen,” he notes.

Dave Young, COO of World Vision International, shares that view. “People are recognizing that properly tapping into the faith-based communities to facilitate behavioral changes advances the agenda. If you are doing things that aren’t engaging local faith institutions, you’re losing a huge lever to reinforce and sustain change.”

So, let me reframe the discussion: is The Salvation Army prepared to build on this newfound appreciation for the advantages of faith-based organizations? As you prepare to celebrate your 150th anniversary and advance toward the next horizon, may I suggest at least three reasons why you may want to seize this moment: 1. Issues The Salvation Army confronts every day are of such magnitude that you cannot solve them by working alone. 2.

There are philanthropic resources you can tap into for greater impact, now representing 80 percent of development resource flows. 3. A bold approach to the future will help to attract the talent needed to fill expanding leadership positions.

You are already laying some foundational steps that can support your collective impact.

Bold Steps Forward as One Army Moving from only serving to also solving. The Salvation Army has embarked on an initiative that builds on its storied past of helping those in desperate need and charts an ambitious future. The Pathway of Hope, launched in 2011 and piloted in the U.S. Central Territory, is now being embraced as one “heretofore unimaginable coalition” that will scale across the four USA Territories. The initiative aspires to move The Salvation Army’s frontline material services from only serving the poor—providing, for example, food pantries, overnight 16 Channels of Hope—Igniting a Movement to Transform Communities, World Vision International, 2013.

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shelters, and clothing vouchers—to also solving the root causes of poverty-holistically.17 Pathway of Hope will offer families one-stop access to a continuum of social services provided by The Salvation Army in partnership with government agencies and community nonprofits. The initiative’s goal is to create pathways for families with children to break out of intergenerational cycles of poverty—a problem as widespread in sub-Sahara Africa and South Asia as in Gary and Elkhart, Indiana, where the initiative was piloted. …and gathering evidence that programs work. Assessing whether initiatives and programs actually achieve the desired impact will be essential going forward, for internal knowledge, and to satisfy demanding funders. From day one, for example, the Pathway of Hope initiative was designed around a clear set of holistic outcomes and an organizational learning agenda. Foundations and government agencies increasingly expect grantees to provide such rigorous evaluation and clear evidence of impact, a development faith-based organizations should embrace, says Wydick. “As far as I can tell, the aid industry is about the last that deals with life and death issues that has not had to prove what it’s doing is having a positive impact on people,” he says.

Having recently conducted an extensive evaluation on child sponsorship programs, Wydick believes faith-based leaders should view the demand for empirical results as a demonstration of good stewardship of scarce resources. 18 In addition to measuring delivery of goods and services, he contends that evaluations should take into account values and attitudes so important to the mission of faith groups. As example, The Salvation Army World Services Organization unit (SAWSO) has embarked on an aggressive five-year plan to “increase its stewardship impact ten-fold”—a goal that goes beyond financial intermediary metrics to reflect its mission and values.

Moving from fragmentation to interdependence—internally. Given its size and global reach, The Salvation Army is well positioned to become a platform for implementing innovative programs globally. But first, internally it must create a system wide knowledge base that will allow The Salvation Army to act as one coordinated organization. That’s the goal of the newly launched One Army Impact initiative, in support of the One Army, One Mission, One Message vision. While continuing to value The Army’s culture of local autonomy, it aims to knit the organization’s geographically diverse operations into a vibrant tapestry by developing an outcome-focused unifying measurement and learning framework.

This includes self-evaluation tools that can be used in all of The Salvation Army’s different country settings--from the richest to the poorest. With these tools, The Salvation Army can embed measurement and learning in its global work and promote virtual communities best

17 See http://centralusa.salvationarmy.org/emi/Pathwayofhope.

18 Bruce Wydick, Paul Glewwe, and Laine Rutledge, “Does International Child Sponsorship Work? A SixCountry Study of Impacts on Adult Life Outcomes,” Journal of Political Economy, 121, 2013.

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practice to help strengthen its worldwide impact and self-accountability as stewards of resources.

This promising One Army initiative champions global learning and promotes interdependence. As such, it can be a unifying model for other global NGOs that, like The Salvation Army, serve both developed and developing countries. As one Territorial Commander in Africa recently observed, “We have countries with cultures of dependence; and, we have countries with cultures of independence. Now we can have a culture of interdependence.” …and transitioning from isolation to collaboration—externally. Faced with overwhelming need and limited resources, faith-based organizations increasingly see the benefits of joining join forces with other NGOs and governments agencies. Already, the early principles of the UN’s Sustainable Development Goals (that will replace the Millennium Development Goals after 2015) call for more such global partnerships. 19 Faith-based organization leaders who have experience with such partnerships have found that they can do good work while remaining faithful to their missions and core values--often achieving greater impact than going solo.

“Faith doesn’t get in the way if you are clear about outcomes, whether you partner with other NGOs, corporations, or other denominations,” says World Vision’s Dave Young, who has made partnership and collaboration a centerpiece of that organization’s strategy. “It’s not an issue of being faith based or not, it’s an issue of being smart about partnering. But it doesn’t work where the partner prevents you from living your identity. We refuse to take money when the partner would prevent us from training faith leaders.” For The Army, as example, this could mean being very clear that you remain a non-partisan advocate for the poor.

When forging interfaith partnerships, the Reverend Gary Gunderson, vice president of the Division of Faith and Health Ministries at the Wake Forest Baptist Health Medical Center, advises: “We ask, what faith have you brought into the room, then look for commonalities versus the differences in dogma. These similarities become the unwritten bond supplemented by written “covenants” as the glue to unite partners in mission. But Gunderson is careful to point out that ultimately trust equals an unwritten covenant.

While caution is warranted, the goal of increased partnerships remains sound, says Wilkinson. “We (faith-based organizations) need to open up. We’re in too many closed loops within our communities, and we need to look broader to others who can really make a difference and help us.”

If this moment is, as one observer put it, the “golden age” for faith-based organizations, I wondered what leaders in the field would advise their counterparts. So I asked, “What 19 For background, see http://sustainabledevelopment.un.org/index.php?menu=1549.

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would you shout from the highest mountaintop to other leaders of faith-based organizations?” Perhaps you will draw inspiration from the following replies as you rise up to envision the next 150 years as One Army.

“Stand up and fully be what you can be. There is no reason to conceal the power of your faith or the power it can have in development practice.… Be proud of the heritage, who you are, get up there and get with it!”

“Build evaluation in a credible way into your program and seek external assessment of your program’s impact. Pursue fundraising on the proven impact you’re having, not on making people feel good. That doesn't necessarily help anybody in the developing world. I would keep saying that until the message gets through.”

“Leverage your impact.”

Jacquelyn Hadley is a partner in the San Francisco office of The Bridgespan Group (www.bridgespan.org), where she focuses on global development and organizational transformation. While exploring the topic of this paper, she spoke with leaders of The Salvation Army and global NGOs, development economists, and philanthropists. She also attended a forum of 15 global thought leaders who have devoted their careers to exploring the role and impact of faith-based organizations. She has worked with The Salvation Army since 2011, leading the USA Pathway of Hope, SAWSO and One Army Impact initiatives.

A response by Envoy Craig Stephens Australia Eastern Territory Hadley's paper sets out what is required for The Salvation Army to faithfully engage with the state, the market, NGOs and FBOs. This is critical to the paper. If we are not able to retain a faithful representation in these partnerships of what it is to be The Salvation Army, then we need no further contemplation of this matter. As one of my colleagues in the "addictions recovery services" network continually reminds me we are not "ABC Drug and Alcohol service", we are The Salvation Army - a unique movement on earth. The term "faithfully" infers that we will authentically engage these entities (the state, the market, NGO's and FBO's) and not simply pay lip service to the relationship.

Hadley outlined four key areas and I add examples from my experience: 1. Many Salvation Army expressions possess significant assets and represent untapped

resource and potential. In my experience, faith based communities typically comprise of Kingdom minded, generous spirited and often highly skilled people. By way of illustration, Daniel was a prolific gang member in one Sydney community. He was admitted to an emergency department with an extreme tachycardia due to 13

methamphetamine use. The Salvation Army ministry worker prayed for him and his vital signs returned to normal. He called on the name of Jesus and was saved. 5 years later he is now a senior soldier. He went on to establish and run an outreach to other gang members. The gang was ultimately disbanded and crime was eradicated in that community.

2. Salvation Army ministry is holistic – body, soul and spirit. Salvation Army expressions

add a dimension of awareness and involvement not typically associated with the expertise of Government / market place. Faith based communities affirm a multidimensional engagement in life typically possessing a deep appreciation of the supernatural.

3. Healthy Salvation Army expressions are deeply embedded within every culture in the

fabric of society. Salvationists and other faith community members are frequently the chairperson of the school parents group, or coach of the sports team. They are in the Rotary Club, etc. It seems often because of this community service they have credibility and trust within society. They are perceived as ethical, moral, elders of society.

4. Salvation Army Expressions are involved in and establish Networks and possess

capacity to leverage community behaviour quickly. In recovery services we have implemented a research project around developing recovery capacity. We are identifying “Recovery Champions” within communities - people with 10, 20, 30, 40 years of established sobriety. Harnessing these "anonymous people" as a constant resource and affirmation of drug and alcohol free societies has released a powerful resource in communities throughout New South Wales, Australia.

I support Hadley’s four steps to advance this process across The Salvation Army: 1. Serving and solving - this is a call back to the early Army ingenuity and innovation with which we were synonymous. Programs and ministries need to be thought through with intergenerational impact in mind.

2. Evidence based practice - In Australian Eastern territory our recovery services ministries partner with two major universities using cutting edge clinical tools 20: One of our case workers presented all these clinical measures in a presentation of one of her clients during a case review recently. And then she added "and he's a really sweet guy". This is The Salvation Army! Clinically excellent and personally engaged with the individual seeking our service.

3. More Interdependent – we need to know each other. Recently in Sydney, a manager of a Salvation Army employment agency who had been employed for 12 years, met the manager of the local salvos store (clothing shop) who had been in her position for 15 years. They worked less than 2 blocks apart for more than 10 years and had never met each other. We now have a territorial hub initiative to ensure people meet regularly.

20 WHO Qual 8 / Depression Anxiety Stress Scale / Perceived Stress Scale / Life Engagement Test / Drug Taking Confidence Questionaire / Addiction Severity Index.

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4. Working collaboratively – we must foster partnerships with Government agencies and other service providers. In the transformation centre we have an MOU formalising our relationship with Centrelink (government agency responsible for the administration of social welfare benefits).

Collaboration whilst remaining authentically The Salvation Army is essential to move ahead in the engagement of the state, the market, NGO's and FBO's. The need is great, we are better together.

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