My experiences in Uganda have profoundly reshaped my perspective on how the West engages with Africa, particularly in terms of foreign aid and cultural interaction. While the West’s involvement in Africa has often been motivated by a desire to help, it has too frequently created cycles of dependency rather than empowerment. A biblical, Reformed approach to aid recognizes the dignity of all people, the importance of cultural humility, and the necessity of transitioning from relief to long-term development.
Witnessing the effects of U.S. policy, such as the withdrawal of HIV funding under President Trump’s administration, alongside Uganda’s struggles with post-colonial dependency, has led me to see the necessity of aid that is thoughtful, respectful, and rooted in biblical principles of justice, mercy, and love. I would like to explore the complexities of foreign aid, cultural humility, and the church’s responsibility in these matters, drawing on the Reformed tradition and the Three Forms of Unity.
One of the most striking lessons from my time in Uganda was the complex relationship between international aid and national self-sufficiency. The U.S. has long funded HIV/AIDS treatment and prevention in Uganda, a necessary response during the crisis phase. However, aid that persists beyond the crisis can unintentionally foster dependency rather than self-reliance. The abrupt withdrawal of U.S. funding under President Trump was devastating in the short term, but it also compelled Uganda to begin investing in its own healthcare system and research capabilities.
This highlights a broader issue: many Western nations provide ongoing relief when rehabilitation and development would be more appropriate. As Corbett and Fikkert argue in When Helping Hurts,1 aid must be tailored to the specific stage of need—relief should only be temporary, while long-term assistance should empower local development2. Uganda’s reliance on foreign aid illustrates the unintended harm that results when Western nations fail to transition from emergency relief to sustainable empowerment.
From a Reformed Christian perspective, this dynamic raises important ethical questions.
Micah 6:8 calls believers to “act justly, love mercy, and walk humbly with God,” a call that extends to how we provide aid. The Heidelberg Catechism reinforces this principle, teaching that God’s justice is restorative, seeking the well-being of all people (Q&A 105). Aid efforts should reflect this by fostering dignity and self-sufficiency rather than creating cycles of dependency.
The church has a vital role in ensuring that aid efforts align with biblical justice. The Belgic Confession (Article 36) affirms that government and public authorities should promote peace and the welfare of their people. While this article primarily addresses civil governance, its principles extend to Christian engagement in global issues. The church, as a body of believers, must advocate for policies and aid strategies that empower rather than infantilize developing nations.
A critical failure of many Western aid efforts is their tendency to impose external solutions without understanding local contexts. This paternalistic approach contradicts the biblical view of human dignity. All people are created in the image of God (Gen. 1:27) and possess inherent worth and capability. True justice requires recognizing and fostering the strengths of local communities rather than perpetuating a system where they remain dependent on foreign assistance.
To effectively support sustainable development, the church must move beyond temporary relief efforts and invest in long-term solutions that cultivate self-sufficiency. This means prioritizing initiatives that equip individuals with skills, education, and resources to build their own futures. For example, instead of simply donating food and medical supplies, churches and aid organizations can focus on funding agricultural programs, vocational training, and local healthcare infrastructure. These approaches not only address immediate needs but also create pathways for lasting transformation, allowing communities to thrive without perpetual reliance on outside help.
Another crucial aspect of Western engagement with Africa is the lingering influence of colonialism. While Uganda is no longer under colonial rule, Western attitudes and interventions continue to shape how many Africans perceive themselves and their relationship with the world. A telling example is the common use of the word Muzungu to refer to white foreigners, often accompanied by an assumption that Westerners are wealthier or superior. This perception has led some Ugandans to go as far as bleaching their skin, reflecting the harmful effects of Western cultural ideals.
The Reformed tradition offers a corrective to such distorted views. The Canons of Dort emphasize God’s sovereignty over all peoples and nations, affirming that salvation is not limited to any one ethnicity or culture (Canons of Dort, 2.8). The church must combat the residual effects of colonialism by promoting cultural dignity and rejecting any notion of racial or cultural superiority. This requires actively working against internalized biases within both African and Western communities. It also means addressing the subtle ways in which Western missions and aid efforts may unintentionally reinforce ideas of dependency or inferiority, rather than affirming the God-given agency and worth of local leaders.
Beyond theological affirmations, practical steps must be taken to dismantle colonial-era mindsets. This involves prioritizing African leadership in church and aid initiatives, ensuring that decisions affecting Ugandan communities are made by those who understand their cultural and historical contexts best. It also requires challenging Western narratives that depict Africa solely through the lens of poverty and need, rather than recognizing the resilience, innovation, and spiritual depth that exist within these societies. By reshaping the way aid is structured and represented, the church can help create a future where partnerships are built on equality and mutual respect rather than historical hierarchies. Paul’s exhortation in Philippians 2:3–4—to “do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves”—reminds us that cultural humility should guide our interactions. The church must resist paternalistic attitudes and instead foster genuine partnerships that honor the wisdom and strengths of local communities.
A significant flaw in Western aid efforts is the failure to transition from charity to empowerment. Free resources such as food and clothing, when continuously imported from abroad, undermine local economies. For instance, when Western nations send large quantities of free food to Uganda, local farmers struggle to compete, which discourages agricultural growth and deepens poverty.
A more effective approach would be to invest in local economies by purchasing food and goods from within Uganda. This would create jobs, strengthen markets, and enable sustainable development. When Helping Hurts argues that true assistance should focus on enabling people to move from poverty to self-sufficiency, rather than perpetuating cycles of dependence.3
This principle aligns with a biblical view of stewardship. Proverbs 31:8–9 calls us to “speak up for those who cannot speak for themselves” and to “defend the rights of the poor and needy.” However, defending the poor’s rights means more than just giving handouts; it involves creating systems where they can thrive independently. Aid efforts should reflect the biblical principle of work and stewardship found in Genesis 1:28, where God calls humanity to cultivate and develop the earth responsibly. Rather than maintaining perpetual aid, Western nations and churches should focus on long-term, sustainable development. This means shifting from charity-driven models to strategies that empower local institutions and economies.
In the case of Uganda’s healthcare system, this could involve funding medical training programs, supporting Ugandan-led research initiatives, and strengthening local supply chains for medical resources. By equipping Ugandans with the tools to address their own healthcare challenges, aid efforts would foster independence rather than reliance. The same principle applies to education, agriculture, and infrastructure. Instead of Western organizations running schools, Ugandan educators should be trained and empowered to shape their own educational systems. Instead of flooding local markets with foreign food aid, investments should be made in agricultural development programs that support Ugandan farmers.
Furthermore, sustainable development requires a shift in mindset from short-term relief to long-term partnership. Too often, Western aid efforts operate under the assumption that outside intervention is the primary solution to poverty. However, true transformation happens when communities are given the resources and agency to develop solutions that align with their own cultural and economic realities. This means listening to local leaders, supporting grassroots initiatives, and recognizing that development is most effective when driven from within. When Western churches and organizations take the time to understand the strengths and aspirations of the communities they serve, they can offer support that amplifies rather than replaces local efforts.
A sustainable approach to aid also fosters long-term relationships built on mutual respect rather than transactional charity. Paul’s teaching in 1 Corinthians 12:12–27 about the body of Christ emphasizes interdependence, where each member contributes to the whole. In global engagement, this means recognizing that Ugandans have as much to offer the West as the West has to offer Uganda. Western Christians must be willing to learn from and partner with African Christians, acknowledging that wisdom, faith, and resilience are not bound to geography.
If Christians and Western nations truly seek to love their global neighbors, they must shift from providing mere charity to fostering self-sufficiency. This means prioritizing investments in local economies, equipping individuals with education and skills, and ensuring that aid efforts are grounded in principles of justice, stewardship, and mercy. True aid does not merely alleviate immediate suffering but empowers communities to thrive independently. By embracing this model, we can break the cycle of dependency and contribute to the flourishing of all nations in a way that honors God and reflects His justice.
1. Steve Corbett and Brian Fikkert, When Helping Hurts: How to Alleviate Poverty without Hurting the Poor . . . and Yourself (Chicago: Moody Publishers, 2009). 2. Corbett & Fikkert, When Helping Hurts, 109. 2. Corbett and Fikkert, When Helping Hurts, 145.
Miss Jillian J. Fisher is a senior at Dordt University studying biology, chemistry, and criminal justice to work in forensic science after graduating.