Cirilo Santamaria, OCD
Toward a Theology of Development
(25 February 2000)
Link here
Cirilo Santamaria, OCD, presents a view of development today and where it has gone wrong. He argues that we must return to the original sense of creation, in which God created all things, including human beings, as equal. Only in this way will development be able truly to address the root causes of misery and inequality.
Development is a complicated and difficult issue. There are many points of view that can be addressed, such as social, economic, human, environmental and religious aspects, that are both intertwined and separate at the same time. We propose reflecting on the issue from the Third World and, more specifically, from the peripheral areas of this region, which is difficult given the depressing dimension of underdevelopment.
A minimum dosage of realism would lead us to the natural conclusion of defeatism, helplessness and possibly conformity: "It is impossible to achieve certain levels of human development and dignity for the large masses of people". The daily misery faced by the majority of people, the lack of all basic services in the majority of towns and hamlets, generalized illiteracy and deplorable health conditions, women abused and old before their time, rustic and antiquated agricultural practices, the progressive destruction of the environment and nature ... are statistics that jump out to convince even the most idealistic people that "there is no way out, there are no possibilities for development for the vast majority of the world’s population". This is the reality of the so-called Third World.
In addition, while we are aware of the advances being made in technology, the spectacular opportunity for communication through the Internet, the globalized economy, and the frenetic need to possess and consume, the majority of villages do not have electricity, nutritional rates are insufficient, and children have to walk miles to the nearest, rundown school. How can we talk about development for all with these statistics in mind?
We have heard about integral development, human development, development through solidarity —"sustainable development" is the catch phrase of the day — and many qualifiers have been created to define the kind of development we are discussing. Nevertheless, while we have an abundance of qualifiers to define development, it is obvious that this kind of development has never occurred. It is nothing more than the discourse of the "developed" with those who some day hope to enjoy a basic level of life that is more dignified and human.
If we want to broaden the argument and discuss development from the perspective of God, what do we do about predominant religious fundamentalism that tells us that nothing will be gained through Christian revelation because everything is predetermined? Wouldn’t it be better to let history follow its course, leaving behind those who do not fit into determined economic, social and intellectual classes?
With this in mind, we want to address the issue with hope of finding traces of God’s way in the midst of such a contradictory world filled with so many discourses, seminars and words on this issue. We are not attempting to present new ways out or solutions. The issue is very complicated and calls for an interdisciplinary approach involving many sciences and visions, as well as new practices. We are not looking for fragmented proposals or initiatives, but concerted action, social, economic, ethical and religious proposals that will allow for a more human world for all people.
We will offer only a few principles, which are taken from the church’s social teaching and a simple approach to Christian revelation.
1. Along the path of integral human development
The church’s concern for the consolidation of "citizenship, social and international justice with special attention placed on measures in favour of underdeveloped peoples" (Pope Paul VI’s first message to the world, 22 June 1963) appears in numerous documents, discourses and encyclicals. Vatican II, which stemmed from an optimistic and lineal vision of progress, enshrined the term "human and integral" development as an answer to the dominant current that was based on an economic and utilitarian vision of the human person and caused inequalities and conflicts.
The guiding principle opens the third chapter of the document, "Pastoral Constitution of the Church in the Modern World" Gaudium et Spes (GS). It states that "man is the author, centre and end of all economic-social life". From here we can state that from this principle Vatican II sang the song of technical and economic progress. They were the triumphant dreams of the 1960s that were being read in the First World. Nevertheless, in an effort to temper its discourse, it realistically presented growing inequality:
"While immense masses lack basic necessities, some people, even some people in the less developed nations, live in opulence without consideration. Luxury abounds together with misery. And while some possess the power to make decisions, many lack all initiative and responsibility, frequently living and working in conditions unworthy of the human person" (cf. ibid. n. 63c).
It is an attempt to give development an ethical and Christian vision by taking as the starting-point human beings in an integral and total manner. The Christian concept of development offered here is part of an anthropological dynamic: The global vision of the human being, centre of creation, conceived as that vocation of God that invites all people to move forward toward their own progress (Populorum progressio, n. 15). It is an integral development of individuals and society, which implies personal development and the growth of society and all human-kind. Personal development and collective, societal growth are correlative dimensions.
Populorum Progressio explains some basic steps of this development, which we will lay out using the same words as the encyclical. They are keys that are still valid today:
· "Development cannot be limited to mere economic growth" (n. 14);
· "To be authentic it must be complete: integral, that is, it has to promote the good of every man and of the whole man. It must take into account all the dimensions of the person and not be limited to satisfying basic material needs, but the most profound aspirations of the person and all people" (n. 14);
· "The desire to possess more is creating a mass of excluded and marginalized peoples, while some swim in abundance" (cf. n. 19);
· "Authentic development ... is ... the transition less human conditions to those which are more human" (n. 20).
In this way the dynamic and human character of development is highlighted.
A great deal has been written about the Third World and how "a few people possess a great deal, while many others have nothing", and how "the luxury of some is an insult to the misery of the vast majorities". We have talked about and repeated with insistence and pain "the growth of impoverishment and extreme misery". These and many other expressions continue to be a challenge that humankind must resolve.
Revolutions and wars have erupted in the cardinal points of the planet with the aim of creating greater human development, life for all people. They have tried to break the evil cycle of misery and marginality, they have fought for profound reforms and transformations, they have raised the banners of a more dignified and human life for all. Pain and blood have watered the lands of the Third World ... and underdevelopment and hunger, unspeakable misery and death continue to affect the vast majority of people. This has been the history of the last half of the 20th century and we are entering the 21st century with a major issue pending: development of humanity.
2. Toward development through solidarity
"The hungry masses, made up of children, women, the elderly, the unemployed, raise their cry of pain to us. They implore us, waiting to be heard" (Pope John Paul II, Lent, 1997).
A new term in society’s conscience, in political discourse and at the roots of Christian thinking is solidarity. Solidarity seems to be the "cry of the century" (Alfonso Alvarez Bolado) for survival, dignity and quality of life on the planet.
Vatican II presents solidarity, which is born in the radical communion of God with humanity through Jesus, as a sign of our times that must be lived and promoted by all Christians.
2.1 Solidarity and justice
Solidarity cannot remain only as the good will of people, groups or nations. It is a demand for justice that requires profound changes in individuals and peoples. On the one hand, as Vatican II stated 30 years ago, it is aimed at solidarity through assistance that rich nations should provide developing nations. It is also social justice, which means changing the unjust commercial relationship between strong and weak nations. At the same time it is a demand for universal charity, which means promoting a more just world for all where everyone must give and receive, and where progress of one person does not become an obstacle for others (GS, nn. 43-44). Solidarity, justice and charity are interrelated and essential dimensions of the human being, and without them there cannot be true development.
For Christians, talking about solidarity means thinking about our common roots as people, the living image of God. It means listening to the cry, "what have you done for your brothers and sisters?" It means professing the mystery of the Incarnation. It is a God who is passionate and moved by humanity, who is present in human history by assuming our mortal flesh through Jesus Christ to make us all brothers and sisters, to give us dignity as men and women. It is an option for life and faith that belongs to all who profess to be Christian.
The obligations called for by solidarity cannot remain only on the level of states and nations. It is effective through the conscience and personal commitment of people.
Personal responses are necessary, but they are insufficient when the relationships between people are unjust.
These proposals, made more than 30 years ago, continue to be valid today. The poor of this world and the underdeveloped nations will not be able to shake off their misery if privileged peoples, groups and nations are unable to contribute to the just development of everyone. Those who want to respond to the historic will of God will discover a new path, which means contributing to the good of all by making the path to solidarity a reality. It is a demand for justice, a call from God in today’s world.
2.2 Solidarity and compassion
By relating solidarity to development we understand that it is more than just a superficial feeling for the evils suffered by so many people, or a spontaneous action in the face of natural catastrophes. This attitude responds only momentarily to needs, while the conditions of underdevelopment and misery persist and grow worse.
Pope John Paul II, aware of the intolerable conditions of underdevelopment and the abysmal inequalities between nations, defines solidarity as "a firm and persevering determination to commit oneself to the common good, that is to say to the good of all and of each individual, because we are all responsible for all" (Sollicitudo rei socialis, n. 38) . Authentic development cannot exist without solidarity between people and nations. The most important element of solidarity — the most provocative because of its contrast to the way we live in our world — is to feel a responsibility for all people. In this sense, development takes on universal dimensions and we all become responsible for the life and well-being of all people. Development cannot exist for the few while the vast majority remain in misery. Furthermore, we can state that this kind of development is the expression of a lack of solidarity and the injustice of a few who, interested in wealth and power, are the cause of the drama lived by the vast majority.
Solidarity as an inherent dimension of authentic development implies an attitude of compassion, of understanding and taking part in the suffering and problems that afflict others. It is not an ephemeral understanding, but an attitude that demands that we be aware of the misery suffered by so many, be touched by it, and extend a hand to help them struggle to break free of misery.
2.3 Solidarity and communion
Solidarity, an indispensable condition for a true development of all people, is not only a moral and social attitude, but a Christian, faith-based demand.
Solidarity has profound consequences for the development of individuals and peoples. To open oneself to the reality of others and work for a change in the misery that affects the vast majority of peoples, it is necessary to shed individual interests, break with the desire for wealth at any cost, and commit oneself to the cause of justice. We are all responsible, partners in the common history of humanity. It is the path demanded by faith.
3. The myth of economic growth and the human being, master of creation
The accelerated and triumphant technical development that we have witnessed in the last half of this century has created in the hearts and minds of people the dream of unlimited and undefined growth. There is no limit to the possibilities of humankind’s progress and technology drags people toward an unstoppable and limitless level of competition. Each year countries must show higher rates of production of goods and services. This is how developed, developing and underdeveloped countries are measured. It is the myth of progress and uninterrupted and limitless growth.
Nevertheless, the documents produced by the church and international development institutions call attention to the risks of this spiral, placing attention instead on the human being.
The earth is sick and under threat. The most threatened being is the poor person, whose basic needs are not met. Other species face the same threats. In three long centuries, 16th through the 19th centuries, a species disappeared every 10 years. Today, one species disappears each day. The logic of the productive and super-technical machine is leading creation toward irreversible situations for nature and human life: desertification, deforestation, global warming, infant mortality, undernourishment, poverty, etc.
The dream of unlimited growth unleashes destructive and annihilating forces that produce mortal diseases for the earth and the species that inhabit it. New paradigms of development are necessary.
Until today human beings have been seen as the absolute master of creation — "dominate the earth and subject it" seems to be the unquestioned mandate. The earth has been handed over to be built and torn down, constructed and transformed at whim in the name of progress. The human being is the captain of this boat, which is creation, and has the absolute freedom to pilot it to any port he or she sees fit. There are no waves or calls for life that stop this or limits its self-sufficiency.
The time has come for complaints to be heard: nature is resisting, quality of life is declining, human relationships are becoming more competitive and aggressive, the relationships between nations are tense and unequal. It seems necessary for us to open ourselves to other paradigms if we want development to be for all people. The environment is a framework of life for all people and for nature itself. All people and creation as a whole need to be seen through the perspective of respectful interdependence and as part of a relationship capable of creating the vital conditions and equilibrium necessary for life. Development today needs to revise its very concept of the human being and take the environment into account.
4. Development and ecology
"If what we want is to be rich, to accumulate power and dominate the earth then it is useless for us to ask indigenous peoples for their assistance. But if we want to be happy, to unite the human with the divine, to integrate life and death, insert nature into the human being, share work with rest, harmonize intergen-erational relations, then we should listen to the indigenous peoples. They have wise lessons to teach us", claim the Villas-Boas brothers, Brazilian indigenous experts, in a text prepared by Leonardo Boff.
In a context of crisis within the development paradigm — as seen from the westem categories of efficiency, growth and progress at all costs — indigenous peoples teach us that true development cannot occur if we destroy nature in the process. They provoke us to once more reread the Bible with new eyes and from the perspective of a totality of human being and nature.
4.1 Rescuing the dignity of the earth
Faith in creation leads us to affirm that the cosmos is stronger than chaos and that the earth is good, the home/place of all humanity. All things — plants, animals and human beings — are perfect because they "carry God’s registered trademark", according to Leonardo Boff. That is why at the end of each day of creation, the biblical text repeats the phrase: "God saw that all he he had made was very good".
The dignity of the earth, respect for it and rational use of it, are indispensable conditions for the advent of a true development that signifies a communion-alliance between the human being and the earth.
4.2 God’s way of thinking: First the universe, then the human being
God is the author of the cosmos and human beings have the responsibility of being the administrators of it and not its master. Development should stem from the conviction of human beings as administrators of this project, which is greater than and predates them. Unity between human beings and the rest of creation is an important step in changing the idea that people were put on earth to dominate nature.
4.3 The poor: the key to development
Ecology, as an element of development, demands respect for the riches of the earth and its goods. The poor, on the other hand, demand attention to their basic needs, which, in many cases, cannot be satisfied without destroying nature.
The fruit of this logic has been the great human catastrophe of poor and excluded masses. Once more the cry of the poor rubs salt in the wound: Their marginalization and annihilation run parallel to the destruction of nature. Development should search for a great social justice that guarantees life and elemental dignity. From this basic level of social justice, of more equitable relationships between people and peoples, we should be able to achieve what Leonardo Boff calls ecological justice in relations between human beings and nature. In other words, we cannot provide a defense and protection of nature until the poor are able to satisfy their basic needs and have employment opportunities.
4.4 Anthropocentrism or cosmocentrism
The predominant idea in all development processes has been that of the human being as the centre of everything.
Today, however, there appears to be a change on the horizon. The cosmos, all of creation, has its own identity and meaning, which is found in God. Everything belongs to the earth and the universe, and human beings are part of this and belong to it. Earth does not belong to humankind, but just the opposite. The affirmation that the "human being is the measure of all things" violates the first law of the universe, which says that we are part of an immense cosmic and planetary community and that we must live in harmony and solidarity with others because we are interdependent, we have the same origin and the same ending.
When we are aware that we are part of all creation, that we live side-by-side and not above everything else, then development will we able to understand nature and its riches, which are for all people.
Wednesday, August 6, 2008
Human development: a concern of theology by Gnana Robinson
Christian theology and development - Ecumenical Diakonia: New Challenges, New Responses
Ecumenical Review, The, July, 1994 by Gnana Robinson
Theology, the logos about God -- the reason, knowledge and understanding of the being of God and his activities -- has to do with the whole of creation, because Christians believe that the God who created order out of disorder created the universe with a purpose, and this purpose has to do with the welfare of human beings.
The biblical accounts of creation and of God's activities leave us in no doubt that God's concern in creation is focused primarily on the human being -- male and female: "So God created humankind in his image, in the image of God he creted them; male and female he created them. God blessed them, and God said to them, 'Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth" (Genesis 1:27-28). The Psalmist, who reflects on the Genesis account of creation, also affirms that the humans were created above the rest of creation and that all other created works were meant to serve their needs: "You have made them a little lower than God [or: than the divine beings] and crowned them with glory and honour. You have given them dominion over the works of your hands; you put all things under their feet, all sheep and oxen, and also the beasts of the field, the birds of the air, and the fish of the sea, whatever passes along the paths of the seas" (Psalm 8:5-8). This, however, does not mean that the human is given the licence to plunder and exploit nature; responsible stewardship in the use of nature is expected of all.
The God who is revealed in and through the Bible is a God who acts in history; and God's acts in history have always been in relation to humans, beginning with Adam and Eve, as described in the story of Paradise. The rest of the living world -- animals, birds and plants, and the elements of the universe -- are meant to meet the needs of humans in all places at all times, not just the needs of some selected races or groups at some particular point in history.
When we come to the New Testament, the focus of Jesus' mission is also the human being. The "Son of Man" came to seek and save the lost. Over one human being saved, there is great joy in heaven. Jesus, the Good Shepherd, came that all his sheep may have life, and have it abundantly (John 10:10). The saving and protecting of the life of the human was the measuring rod or criterion for all of Jesus' activities. He subjected his own religion, Judaism, to scrutiny using this criterion. When there was a controversy over the healing of a sick man on the sabbath, Jesus raised the question, "Is it lawful to do good or to do harm on the sabbath, to save life or to kill?" When he received no answer, he went ahead and healed the sick person on the sabbath day (Mark 3:4-5). Jesus subjected religion -- and for that matter any system or ideology -- to the welfare of the human: "The sabbath was made for humankind, and not humankind for the sabbath" (Mark 2:27).
Thus we see that the focus of God's concern is the holistic development of the human, the holistic development of every human person in the total human community, including both present and future generations. Any development discussion must therefore take into account both ecological and futuristic concerns.
Modern development theories
Modern discussions on development started at the end of the second world war, drawing on the theories of Adam Smith, David Ricardo and Thomas Malthus.(1) Development was understood in terms of "national growth" and "per-capita income",(2) and the concepts of development and economic growth were considered to be synonymous.
Under economic growth, different shades of development theories could be identified. One is the pyramid or "Taj Mahal" type of economic growth, which perpetuates the pattern of dominance and dependence which characterized colonialism and now neo-colonialism. A second image is that of the ladder -- a type of development which suggests that the under-developed, poor countries must chase after the so-called developed, rich countries, imitating their patterns of development and adopting their values and style of life with a view to "catching up" with them. Those who are unable to catch up are left behind, destined to remain poor forever. A third symbol is that of the life-boat. Here the rich nations of the world are to pick up, by a careful process of selection, on their own terms and according to their own criteria, those who can be saved (developed), leaving behind the hopelessly poor as beyond salvation. A fourth image of economic development is that of everyone trying to grab the largest piece of the development pie. This type of development is obsessed with ever-increasing production and overlooks the need for just distribution and the limitations of the earth's resources. As Somen Dhas from India rightly points out, "this is the kind of thinking and attitude that has created a consumer society which is compulsive and conspicuous in character. Such a system aggravates the acquisitive and aggressive instincts of people."(3)
Modern development is based on modern technology, which is capital-intensive. It gravitates towards the organized urban sector to the near exclusion of the traditional, rural agricultural sector. The costs which the people pay for such development are high. In the personal and social realms, life becomes fragmented and dehumanized. Extreme individualism increases and the sense of wholeness is lost. The marginalization of some people in society becomes normal. The intrinsic value of the human person is lost; instead, people are regarded for their "cash value". If they are not able to contribute to the production process, by input of either capital or labour, they are pushed aside. In the economic realm, this type of development leads to unemployment, under-employment and foreign debts. Rather than mobilizing the production potential of their people, poor nations import foreign know-how and technology, exhausting national resources and building up foreign debts. Since this type of development is geared to maximum profit in the shortest time, it is accompanied by enormous waste, leading to severe ecological and environmental damage.(4)
Development theories which are based merely on economic growth have to be subjected to criticism by Christian theology, which is, as we have seen, concerned with the development of all people, all ethnic communities -- black, white, brown and yellow, high-caste and low-caste, male and female. Holistic development focuses on the material, physical, psychological, emotional and spiritual needs of every person in the community, not only the present generation but also future generations. Stewardship of the resources of nature therefore becomes very important. Waste has to be avoided; and nothing should be done that will disturb the ecological balance of nature. Thus, as the eminent Indian Christian economist C.T. Kurien notes, "Development is complex as life...All the ingredients of life find reflection the moment we talk about development -- economics, sociology, religion, ethics -- all these and more will come into account; and hence it is indeed a very complex issue."(5)
Just relations: the focus of development
If holistic development of the human community is the focus of Christian theology, "justice" is the means of achieving that goal. "Let justice roll down like waters, and righteousness like an everflowing stream," says God (Amos 5:24). Development is a matter of human relations, and justice, according to the Bible, is a relational concept which raises the question of right relationship with God and with God's people. Wherever Old Testament prophets found irregularities in the society, wherever they found abnormal relations such as dominance, oppression and exploitation, they immediately raised the question of justice. "Learn to do good; seek justice, rescue the oppressed, defend the orphan, plead for the widow," says Isaiah (1:17). "He has told you, O mortal, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?", says Micah (6:8).
The biblical concept of "covenant" was meant to safeguard right relations with God and with fellow human beings. Creation has been seen as the basis for such a right relationship among fellow human beings. Thus the prophet Malachi asks, "Have we not all one father? Has not one God created us? Why then are we faithless to one another, profaning the covenant of our ancestors?" (2:10). The fact that all human beings are created by one God and that this God, like a parent, cares for the welfare of all demands of all people that they relate to one another as brothers and sisters. Tyre was condemned for not honouring the covenant of kinship in selling its captives to Edom (Amos 1:9). According to the prophets in the Old Testament, unjust relations are the root causes for the disparties and inequalities in the society, and therefore they call the people to set right their relations with one another. The same principle holds good for our discussions of development today.
It is no longer growth but "distributive justice" that has become the centre of discussion in development debates today. Thus, "development becomes liberation and the narrow of limited concern for development will have to be enlarged to take into account liberation in the economic sense, the social sense and the spiritual sense".(6) According to M.M. Thomas, "true development is development of people, the release of people from their enslaved conditions so that they can have the rightful dignity of participating in the process of making decisions which affect their life and labour."(7) Therefore he rejects the Taj Mahal or pyramid concept of development, which is based on brutalizing exploitation and forced labour.
Today we talk of North-South and First World-Third World relationships. Here again it is the question of justice we are concerned with. How far are these relationships just politically, economically and culturally? In every respect we see hegemony, dominance and exploitation from the side of the rich. Countries in the South which have suffered heavily under colonialism now suffer under neo-colonialism. The principle that the rich and the powerful dictate and dominate has characterized such relationships, and the question of justice has never been taken seriously. It is therefore important that the question of distributive justice is raised at all levels of our development discussions, both globally and locally.
Christian theology demands that all people enjoy the God-given blessings of creation equally, because all are created in the image of God and all are given the privilege of enjoying this creation equally. The biblical account of the Fall holds that the tension in the human's relationship with fellow human beings and with the animal world and nature result from the human's marred relationship with God. The right relationship with God, the right relationship with fellow human beings and the right relationship with nature all belong together. The right relationship with God is basic to all other just relationships -- just human relationships as well as just relationships to nature -- and these just relationships are the integral part of holistic development. Removal of unjust conditions and unjust structures in the relationships between countries and peoples is therefore basic to any process of development.
Self-reliance as the goal of development
Describing the ideal state of life under messianic rule, the prophet Micah speaks of all humans sitting under their own vines and their own fig trees, "and no one shall make them afraid" (4:4). The idea of "dependence" is alien to the biblical understanding of human development, because dependence implies inequality, which is against the will of God. The Old Testament prophets condemn those people who use unjust means to deprive people of their freedom and force them to become dependent on others (cf. Amos 8:4-6; Micah 2:2). Inter-dependence is an essential aspect of human life; because God has intended humans to live in community, not in isolation (Genesis 2:18).
The New Testament also speaks for the self-reliant development of every human being. If we analyze the accounts of the healing miracles of Jesus, we see that they were meant to restore the sick and the suffering to normal humanity so that they might live as free people. He healed the disabled and the lepers in order to reintegrate them into society. The miracle performed by Peter and John at one of the gates of the temple in Jerusalem points to the same purpose. Peter says to the man born lame, "I have no silver or gold, but what I have I give you: in the name of Jesus Christ of Nazareth, stand up and walk" (Acts 3:6). Peter removes the condition which was responsible for the man's dependency on others; he can now stand on his own feet and walk. Development is thus essentially the removal of the conditions of dependency on others.
In the Eurocentric, growth-oriented understanding of development, unjust relations have created conditions of dependency. Under-development is not the original condition of any society, as some proponents of growth-oriented development theories would have us believe. Under-development is the condition created by the growthoriented, exploitative, capitalistic development process. As an example of this, A.G. Frank points to the British de-industrialization in India, the destructive effects of the slave trade on African societies and the obliteration of the Indian civilization in Central and South America.(8) As Theotonio Dos Santos of Brazil points out, dependence is "a situation in which the economy of certain countries is conditioned by the development and expansion of another economy to which the former is subjected".(9) According to Dos Santos, "the concept of 'dependence' cannot be formulated outside the boundaries of the theory of imperialism, but should be seen as a complement to the term imperialism, since 'dependency' is the internal face of imperialism."(10) Factors that contribute to the condition of dependency have therefore to be resisted and countered.
The Cocoyoc Declaration, adopted by a UN symposium in Mexico in 1974, presents a development strategy of self-reliance: "We believe that one basic strategy of development will have to be increased national self-reliance. It does not mean autarchy. It implies benefits from trade and co-operation and a fairer redistribution of resources satisfying basic needs. It does mean self-confidence, reliance primarily on one's own resources, human and natural, and the capacity for autonomous goal-setting and decision-making. It excludes dependence on outside influences and powers that can be converted into political pressure."(11) Genuine development should be a socioeconomic and political process in which all people who produce goods and render services become aware of the nature of existing power-structures, structures of dominance, and try to change it by creating "a countervailing power of the masses, thereby unleashing the full productive power of the people for total human development".(12)
Two principles of authentic development, according to Gandhi, were self-reliance (swadeshi) and welfare to all (sarvodaya), and here Gandhi has drawn much from the teachings of Jesus. By contrast, the world in which we live today is one of great disparities. Much of the world's population lives in abject poverty, and the gap between rich and poor widens day by day. At the international level a few rich countries continue to increase their dominance over the poor countries, thus increasing dependency; at the national level poor and marginalized people, such as the aboriginals and the dalits in India, are dominated and exploited by the rich in their own country. In such a situation, all those who participate in development activities have to work towards removing the shackles of dominance by the rich and contributing to the self-reliance of the poor and the marginalized. The have to work towards creating a condition in which every human sits under his or her own vine and fig tree, and none shall make them afraid. This is what holistic development involves.
NOTES
(1)Maguns Blomstrom and Bjorn Hettne, Development Theory in Transition: The Dependency Debate and Beyond, London, Zed Books, 1988, p.8.
(2)C.T. Kurien, "Widening our Perspective on Development", Bangalore Theological Forum, July-September 1987, p.135.
(3)Somen Dhas, "A Theological-Ethical Critique of Modern Development", Bangalore Theological Forum, July-September 1987, pp.199-202.
(4)Ibid., pp.202-204.
(5)Loc. cit., p.138.
(6)Ibid., p.137.
(7)M.M. Thomas, Response to Tyranny, New Delhi, Forum for Christian Concern for People's Struggle, p.88.
(8)Cited by Blomstrom and Hettne, op. cit., p.52.
(9)Ibid., p.65.
(10)Ibid., p.66.
(11)Ibid., p.106.
(12)Jose George, "Organization and Mobilization of Peasants and Agricultural Labourers in Kerala: An Alternative Development Strategy", Bangalore Theological Forum, July-September 1987, p.162.
COPYRIGHT 1994 World Council of Churches
COPYRIGHT 2004 Gale Group
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Ecumenical Review, The, July, 1994 by Gnana Robinson
Theology, the logos about God -- the reason, knowledge and understanding of the being of God and his activities -- has to do with the whole of creation, because Christians believe that the God who created order out of disorder created the universe with a purpose, and this purpose has to do with the welfare of human beings.
The biblical accounts of creation and of God's activities leave us in no doubt that God's concern in creation is focused primarily on the human being -- male and female: "So God created humankind in his image, in the image of God he creted them; male and female he created them. God blessed them, and God said to them, 'Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth" (Genesis 1:27-28). The Psalmist, who reflects on the Genesis account of creation, also affirms that the humans were created above the rest of creation and that all other created works were meant to serve their needs: "You have made them a little lower than God [or: than the divine beings] and crowned them with glory and honour. You have given them dominion over the works of your hands; you put all things under their feet, all sheep and oxen, and also the beasts of the field, the birds of the air, and the fish of the sea, whatever passes along the paths of the seas" (Psalm 8:5-8). This, however, does not mean that the human is given the licence to plunder and exploit nature; responsible stewardship in the use of nature is expected of all.
The God who is revealed in and through the Bible is a God who acts in history; and God's acts in history have always been in relation to humans, beginning with Adam and Eve, as described in the story of Paradise. The rest of the living world -- animals, birds and plants, and the elements of the universe -- are meant to meet the needs of humans in all places at all times, not just the needs of some selected races or groups at some particular point in history.
When we come to the New Testament, the focus of Jesus' mission is also the human being. The "Son of Man" came to seek and save the lost. Over one human being saved, there is great joy in heaven. Jesus, the Good Shepherd, came that all his sheep may have life, and have it abundantly (John 10:10). The saving and protecting of the life of the human was the measuring rod or criterion for all of Jesus' activities. He subjected his own religion, Judaism, to scrutiny using this criterion. When there was a controversy over the healing of a sick man on the sabbath, Jesus raised the question, "Is it lawful to do good or to do harm on the sabbath, to save life or to kill?" When he received no answer, he went ahead and healed the sick person on the sabbath day (Mark 3:4-5). Jesus subjected religion -- and for that matter any system or ideology -- to the welfare of the human: "The sabbath was made for humankind, and not humankind for the sabbath" (Mark 2:27).
Thus we see that the focus of God's concern is the holistic development of the human, the holistic development of every human person in the total human community, including both present and future generations. Any development discussion must therefore take into account both ecological and futuristic concerns.
Modern development theories
Modern discussions on development started at the end of the second world war, drawing on the theories of Adam Smith, David Ricardo and Thomas Malthus.(1) Development was understood in terms of "national growth" and "per-capita income",(2) and the concepts of development and economic growth were considered to be synonymous.
Under economic growth, different shades of development theories could be identified. One is the pyramid or "Taj Mahal" type of economic growth, which perpetuates the pattern of dominance and dependence which characterized colonialism and now neo-colonialism. A second image is that of the ladder -- a type of development which suggests that the under-developed, poor countries must chase after the so-called developed, rich countries, imitating their patterns of development and adopting their values and style of life with a view to "catching up" with them. Those who are unable to catch up are left behind, destined to remain poor forever. A third symbol is that of the life-boat. Here the rich nations of the world are to pick up, by a careful process of selection, on their own terms and according to their own criteria, those who can be saved (developed), leaving behind the hopelessly poor as beyond salvation. A fourth image of economic development is that of everyone trying to grab the largest piece of the development pie. This type of development is obsessed with ever-increasing production and overlooks the need for just distribution and the limitations of the earth's resources. As Somen Dhas from India rightly points out, "this is the kind of thinking and attitude that has created a consumer society which is compulsive and conspicuous in character. Such a system aggravates the acquisitive and aggressive instincts of people."(3)
Modern development is based on modern technology, which is capital-intensive. It gravitates towards the organized urban sector to the near exclusion of the traditional, rural agricultural sector. The costs which the people pay for such development are high. In the personal and social realms, life becomes fragmented and dehumanized. Extreme individualism increases and the sense of wholeness is lost. The marginalization of some people in society becomes normal. The intrinsic value of the human person is lost; instead, people are regarded for their "cash value". If they are not able to contribute to the production process, by input of either capital or labour, they are pushed aside. In the economic realm, this type of development leads to unemployment, under-employment and foreign debts. Rather than mobilizing the production potential of their people, poor nations import foreign know-how and technology, exhausting national resources and building up foreign debts. Since this type of development is geared to maximum profit in the shortest time, it is accompanied by enormous waste, leading to severe ecological and environmental damage.(4)
Development theories which are based merely on economic growth have to be subjected to criticism by Christian theology, which is, as we have seen, concerned with the development of all people, all ethnic communities -- black, white, brown and yellow, high-caste and low-caste, male and female. Holistic development focuses on the material, physical, psychological, emotional and spiritual needs of every person in the community, not only the present generation but also future generations. Stewardship of the resources of nature therefore becomes very important. Waste has to be avoided; and nothing should be done that will disturb the ecological balance of nature. Thus, as the eminent Indian Christian economist C.T. Kurien notes, "Development is complex as life...All the ingredients of life find reflection the moment we talk about development -- economics, sociology, religion, ethics -- all these and more will come into account; and hence it is indeed a very complex issue."(5)
Just relations: the focus of development
If holistic development of the human community is the focus of Christian theology, "justice" is the means of achieving that goal. "Let justice roll down like waters, and righteousness like an everflowing stream," says God (Amos 5:24). Development is a matter of human relations, and justice, according to the Bible, is a relational concept which raises the question of right relationship with God and with God's people. Wherever Old Testament prophets found irregularities in the society, wherever they found abnormal relations such as dominance, oppression and exploitation, they immediately raised the question of justice. "Learn to do good; seek justice, rescue the oppressed, defend the orphan, plead for the widow," says Isaiah (1:17). "He has told you, O mortal, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?", says Micah (6:8).
The biblical concept of "covenant" was meant to safeguard right relations with God and with fellow human beings. Creation has been seen as the basis for such a right relationship among fellow human beings. Thus the prophet Malachi asks, "Have we not all one father? Has not one God created us? Why then are we faithless to one another, profaning the covenant of our ancestors?" (2:10). The fact that all human beings are created by one God and that this God, like a parent, cares for the welfare of all demands of all people that they relate to one another as brothers and sisters. Tyre was condemned for not honouring the covenant of kinship in selling its captives to Edom (Amos 1:9). According to the prophets in the Old Testament, unjust relations are the root causes for the disparties and inequalities in the society, and therefore they call the people to set right their relations with one another. The same principle holds good for our discussions of development today.
It is no longer growth but "distributive justice" that has become the centre of discussion in development debates today. Thus, "development becomes liberation and the narrow of limited concern for development will have to be enlarged to take into account liberation in the economic sense, the social sense and the spiritual sense".(6) According to M.M. Thomas, "true development is development of people, the release of people from their enslaved conditions so that they can have the rightful dignity of participating in the process of making decisions which affect their life and labour."(7) Therefore he rejects the Taj Mahal or pyramid concept of development, which is based on brutalizing exploitation and forced labour.
Today we talk of North-South and First World-Third World relationships. Here again it is the question of justice we are concerned with. How far are these relationships just politically, economically and culturally? In every respect we see hegemony, dominance and exploitation from the side of the rich. Countries in the South which have suffered heavily under colonialism now suffer under neo-colonialism. The principle that the rich and the powerful dictate and dominate has characterized such relationships, and the question of justice has never been taken seriously. It is therefore important that the question of distributive justice is raised at all levels of our development discussions, both globally and locally.
Christian theology demands that all people enjoy the God-given blessings of creation equally, because all are created in the image of God and all are given the privilege of enjoying this creation equally. The biblical account of the Fall holds that the tension in the human's relationship with fellow human beings and with the animal world and nature result from the human's marred relationship with God. The right relationship with God, the right relationship with fellow human beings and the right relationship with nature all belong together. The right relationship with God is basic to all other just relationships -- just human relationships as well as just relationships to nature -- and these just relationships are the integral part of holistic development. Removal of unjust conditions and unjust structures in the relationships between countries and peoples is therefore basic to any process of development.
Self-reliance as the goal of development
Describing the ideal state of life under messianic rule, the prophet Micah speaks of all humans sitting under their own vines and their own fig trees, "and no one shall make them afraid" (4:4). The idea of "dependence" is alien to the biblical understanding of human development, because dependence implies inequality, which is against the will of God. The Old Testament prophets condemn those people who use unjust means to deprive people of their freedom and force them to become dependent on others (cf. Amos 8:4-6; Micah 2:2). Inter-dependence is an essential aspect of human life; because God has intended humans to live in community, not in isolation (Genesis 2:18).
The New Testament also speaks for the self-reliant development of every human being. If we analyze the accounts of the healing miracles of Jesus, we see that they were meant to restore the sick and the suffering to normal humanity so that they might live as free people. He healed the disabled and the lepers in order to reintegrate them into society. The miracle performed by Peter and John at one of the gates of the temple in Jerusalem points to the same purpose. Peter says to the man born lame, "I have no silver or gold, but what I have I give you: in the name of Jesus Christ of Nazareth, stand up and walk" (Acts 3:6). Peter removes the condition which was responsible for the man's dependency on others; he can now stand on his own feet and walk. Development is thus essentially the removal of the conditions of dependency on others.
In the Eurocentric, growth-oriented understanding of development, unjust relations have created conditions of dependency. Under-development is not the original condition of any society, as some proponents of growth-oriented development theories would have us believe. Under-development is the condition created by the growthoriented, exploitative, capitalistic development process. As an example of this, A.G. Frank points to the British de-industrialization in India, the destructive effects of the slave trade on African societies and the obliteration of the Indian civilization in Central and South America.(8) As Theotonio Dos Santos of Brazil points out, dependence is "a situation in which the economy of certain countries is conditioned by the development and expansion of another economy to which the former is subjected".(9) According to Dos Santos, "the concept of 'dependence' cannot be formulated outside the boundaries of the theory of imperialism, but should be seen as a complement to the term imperialism, since 'dependency' is the internal face of imperialism."(10) Factors that contribute to the condition of dependency have therefore to be resisted and countered.
The Cocoyoc Declaration, adopted by a UN symposium in Mexico in 1974, presents a development strategy of self-reliance: "We believe that one basic strategy of development will have to be increased national self-reliance. It does not mean autarchy. It implies benefits from trade and co-operation and a fairer redistribution of resources satisfying basic needs. It does mean self-confidence, reliance primarily on one's own resources, human and natural, and the capacity for autonomous goal-setting and decision-making. It excludes dependence on outside influences and powers that can be converted into political pressure."(11) Genuine development should be a socioeconomic and political process in which all people who produce goods and render services become aware of the nature of existing power-structures, structures of dominance, and try to change it by creating "a countervailing power of the masses, thereby unleashing the full productive power of the people for total human development".(12)
Two principles of authentic development, according to Gandhi, were self-reliance (swadeshi) and welfare to all (sarvodaya), and here Gandhi has drawn much from the teachings of Jesus. By contrast, the world in which we live today is one of great disparities. Much of the world's population lives in abject poverty, and the gap between rich and poor widens day by day. At the international level a few rich countries continue to increase their dominance over the poor countries, thus increasing dependency; at the national level poor and marginalized people, such as the aboriginals and the dalits in India, are dominated and exploited by the rich in their own country. In such a situation, all those who participate in development activities have to work towards removing the shackles of dominance by the rich and contributing to the self-reliance of the poor and the marginalized. The have to work towards creating a condition in which every human sits under his or her own vine and fig tree, and none shall make them afraid. This is what holistic development involves.
NOTES
(1)Maguns Blomstrom and Bjorn Hettne, Development Theory in Transition: The Dependency Debate and Beyond, London, Zed Books, 1988, p.8.
(2)C.T. Kurien, "Widening our Perspective on Development", Bangalore Theological Forum, July-September 1987, p.135.
(3)Somen Dhas, "A Theological-Ethical Critique of Modern Development", Bangalore Theological Forum, July-September 1987, pp.199-202.
(4)Ibid., pp.202-204.
(5)Loc. cit., p.138.
(6)Ibid., p.137.
(7)M.M. Thomas, Response to Tyranny, New Delhi, Forum for Christian Concern for People's Struggle, p.88.
(8)Cited by Blomstrom and Hettne, op. cit., p.52.
(9)Ibid., p.65.
(10)Ibid., p.66.
(11)Ibid., p.106.
(12)Jose George, "Organization and Mobilization of Peasants and Agricultural Labourers in Kerala: An Alternative Development Strategy", Bangalore Theological Forum, July-September 1987, p.162.
COPYRIGHT 1994 World Council of Churches
COPYRIGHT 2004 Gale Group
Link
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Spirituality For development. Article by Steve De Gruchy, Director of Theology and Development programme University of Natal, South Africa. Read the article here
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Is Development Really Worth it
http://www.sorat.ukzn.ac.za/theology/development/CWM/01.pdf
Is Development Really Worth it
http://www.sorat.ukzn.ac.za/theology/development/CWM/01.pdf
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