The Methodist Mission Northern has provided social services to the community since 1851. The underpinning philosophy of Methodist Mission Northern’s service provision is that of being a Good Neighbour. The concept of Good Neighbour derives from the Old and the New Testaments of the Holy Bible, the Hebrew Scriptures and also public policy. A defining moment in the emergence of Christian universalism comes when the neighbour is asserted to include everyone, … while the Levite and the Cohen pass by the injured man… the Good Samaritan comes to his aid and proves himself the true neighbour of his (injured) neighbour [Zizek, Santner, & Reinhard, 2005, p. 6]. What does Good Neighbour entail in the context of so many people suffering owing to poverty, injustice and social exclusion? This study set out to examine how the concept of Good Neighbour has been put into practice and how that is relevant in contemporary public policy setting. This research was undertaken using phenomenological enquiry approach which explored the experiences of the key stakeholders namely the Board of Governors, the staff and the clients or service recipients of the Methodist Mission Northern to understand the impact of service delivery on clients. This was done through a review of the Minutes of the Board Meetings and Annual Reports over a twenty year period from 1986 to 2006. The study found that for the greater part of the history the operation of the concept of Good Neighbour by Methodist Mission Northern tended to focus on the charity model which provides for the day to day needs of the clients such as providing food, clothing and shelter and other immediate needs. For Methodist Mission Northern’s concept of Good Neighbour to reflect its underpinning philosophy more effectively the practice needs to move beyond the charity model into a community development model focussed on social change and transformation. This means meeting the needs of clients in ways that empower them to move towards independence and interdependent self sustainability.

The Methodist Mission Northern has provided social services to the community since 1851. The underpinning philosophy of Methodist Mission Northern’s service provision is that of being a Good Neighbour. The concept of Good Neighbour derives from the Old and the New Testaments of the Holy Bible, the Hebrew Scriptures and also public policy. A defining moment in the emergence of Christian universalism comes when the neighbour is asserted to include everyone, … while the Levite and the Cohen pass by the injured man… the Good Samaritan comes to his aid and proves himself the true neighbour of his (injured) neighbour [Zizek, Santner, & Reinhard, 2005, p. 6]. What does Good Neighbour entail in the context of so many people suffering owing to poverty, injustice and social exclusion? This study set out to examine how the concept of Good Neighbour has been put into practice and how that is relevant in contemporary public policy setting. This research was undertaken using phenomenological enquiry approach which explored the experiences of the key stakeholders namely the Board of Governors, the staff and the clients or service recipients of the Methodist Mission Northern to understand the impact of service delivery on clients. This was done through a review of the Minutes of the Board Meetings and Annual Reports over a twenty year period from 1986 to 2006. The study found that for the greater part of the history the operation of the concept of Good Neighbour by Methodist Mission Northern tended to focus on the charity model which provides for the day to day needs of the clients such as providing food, clothing and shelter and other immediate needs. For Methodist Mission Northern’s concept of Good Neighbour to reflect its underpinning philosophy more effectively the practice needs to move beyond the charity model into a community development model focussed on social change and transformation. This means meeting the needs of clients in ways that empower them to move towards independence and interdependent self sustainability.

"If the [White House faith-based] initiative was going to have an impact on the local community, you had to begin to think of the initiative in local terms." – Brad Yarbrough, Director of the Oklahoma Office of Faith and Community Initiatives Charitable Choice and other faith-based initiatives attempt to provide faith-based organizations (FBOs) easier access to public funds for social service delivery in the community. Five years after Charitable Choice was included in the federal welfare reforms of 1996, President George W. Bush introduced the White House Office of Faith-Based & Community Initiatives in order to expand partnership opportunities between federal agencies and FBOs. The Bush administration actively recruited religious groups to apply for public dollars that would fund local social programs. The actions in Washington mirrored similar movements that took place in many states during the mid to late 1990s. Since then, so-called "faith-based social services" have received their share of media attention and public scrutiny. Much of the attention has been on political-philosophical debates and the legal challenges to church-state separation. Research by Bartkowski and Regis (1999), Kennedy and Bielefeld (2001), Gomez (2003), Vanderwoerd (2004) and Sager (2006) depict the efforts of individual states to implement Charitable Choice policies and the attitudes of FBOs towards partnerships with government. However, there has been inadequate research on the experience of local governments who engage faith-based providers on a daily basis. Much more can be learned about the themes that shape current collaborations between local social service agencies and the faith community in Virginia. Using a collective case study design, this research captures the experiences and perspectives of local public managers who have formed partnerships with FBOs mostly through non-financial means. The data shows that federal and state faith-based initiatives have little influence on the way local social service agencies in Virginia conduct their work. The typical partnerships with FBOs are the result of pre-existing, informal and non-financial relationships that have been fostered and sustained long before welfare reform or without the impetus of any faith-based initiatives. / Ph. D.