Dangerous Mix: Religion & Development Aid

In this article, Eman argues that combining proselytising with humanitarian aid has led to several negative
consequences. Among these she describes how:

1. The image of a second "army" of religious crusaders in countires like Iraq has strengthened
   the impression that these wars are part of a religious crusade
2. The culturally insensitive proselytising in many parts of the world has led to reactionary "anti-conversion" laws
3. The close relationship between money and religion has undermined sincere conversion resulting in a "new
   breed of 'Rice Christians'"
4. The negative image of zealous proselytising charities has given a bad name to others doing good work
5. The bad feelings caused by these proselytising charities has created a backlash against related native religious minority groups

As a result of these impacts, Eman believes that the public needs to consider the question "Should faith-based organizations be allowed to
proselytise while providing
development and humanitarian aid?"



Eman begins by describing the increase in funds provided by the United States
Agency for International Development (USAID) to faith-based organisations. Most
of these, she says, have personal salvation, biblical infallibility or proselytising
as a part of their mission statement. She points out that the flood of Christian
missionaries into Iraq appear as a "second army" and that the
image is only worsened when religious leaders such as Franklin Graham refer to
Islam as a "wicked religion" and Hindus as "bound by Satan." Eman makes clear that the mixture of aid and religion is
not unique to Christianity, offering a description of Scientologist and the Islamic Defenders Front proselytising in
Banda Aceh.



These negative impacts are felt not only in the sphere of international opinion, according to Eman, but also
in the
local communities in which these groups work. In both India and Sri Lanka there have been moves to ban conversions, and
in many countries the resentment has led to a backlash against local Christians.



The overall mission of religious charities, themselves, may, according to Eman,
be affected. The reputation of all Christian aid groups suffer from the actions
of the proselytising minority, and some
missionaries and aid workers are even attacked. Further, she questions the success of conversions that take place in an environment
where aid is tied to religion.



The Christian proselytising which enters a country under the banner of aid work, Eman point out, is now giving many a sense of "justification"
in their sometimes violent backlash. Missionary charities have provided millions of dollars and much valuable work, she argues, but the
trend of combining this aid with proselytising has done "a disservice to the admirable humanitarian efforts of those who believe in following Christ's
example as a healer and feeder without it being contingent on Jesus' message of
salvation."