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Introduction
Many Christian organizations such as churches, missionary societies and charities are facing increasing legitimation problems. In order to maintain their legitimacy, role and funding, faith-based organizations (FBOs) are having to work harder than ever to defend and define their values (Shupe, 1997). There is growing interest in non-governmental organizations ' (NGOs) malpractice, regulation and transparency more generally. Third-sector organizations are under increasing scrutiny by the United Nations, local governments and partnering businesses. In the 2000s, public criticism toward NGOs has reached the whole spectrum of non-profit organizations, whose general mission, structure, human relations policies, efficiency as well as accounting and management principles have come under attack (Ossewaarde et al., 2008).
Christian organizations ' legitimacy crises are often fueled by public exposés. Recent cases in point include public debates on the financial misconduct and sexual improprieties of the clergy and FBO workers. The world ' s largest religious community, the Catholic Church, has faced multiple legitimacy issues related to its non-transparent governance and failure to properly handle the sexual misconduct of its clergy. Recently, the Salvation Army was accused of child molestation in its facilities in Australia. At the same time, the Laestadian movement in Finland has been embroiled in a paedophile scandal involving hundreds of children. All these examples illustrate the ongoing shift in stances and attitudes toward Christian organizations, which are no longer seen as “divine” or “untouchable” as they were during the twentieth century. The growth of public criticism and scrutiny of FBOs poses new challenges to the survival of these organizations in secular western societies. More generally, these changes can be seen as part of a wider legitimacy crisis facing Christian churches in western industrialized countries. The legitimacy of FBOs has become a topical issue of international debate.
Secularization is also creating new challenges for FBOs. Recent studies have highlighted the rapid growth and development of post-institutional forms of religion (Davie, 2013; Turner, 2011). Recent debates on “public religion,” “political religion” and “post-secularity” have shown how attitudes toward religious organizations are shifting, presenting further legitimation challenges for religious organizations (e.g. Habermas, 2006; Turner, 2011). FBOs may not be able to rely on an ongoing partnership with governments.
Given the changing role of religion in the public sphere, it is clear...