SlideShare a Scribd company logo
1 of 21
Download to read offline
CHALLENGES IN CHURCH-INITIATED COMMUNITY
DEVELOPMENT
IN THE PHILIPPINES
BY
ROBERT H. MUNSON
SEPTEMBER 2007
TABLE OF CONTENTS
INTRODUCTION............................................. 1
CHAPTERS
I. BACKGROUND AND DEFINITIONS........................... 3
Community Development............................ 3
Wholism.......................................... 5
Church-initiated................................. 8
II. CHALLENGES WITHIN THE PHILIPPINE CHURCH CONTEXT......9
Theology..........................................9
Lack of Resources................................14
Focus on Relief..................................17
Lack of Example..................................18
III. CHALLENGES WITHIN THE PHILIPPINE CONTEXT...........20
Cultural Factors.................................20
Historical Factors...............................24
IV. CHALLENGES FROM NON-CONTEXTUAL ISSUES..............28
Money............................................28
Uncertain Role of Social Ministry................32
Fragmentation....................................35
Leadership.......................................37
CONCLUSION...............................................39
WORKS CITED..............................................44
INTRODUCTION
This paper will look at the challenges involved in church-initiated wholistic community development in
the Philippines. Much has been said about community development, wholistic community development,
and even wholistic community development in the Philippines. However, information on work that is
church-initiated within the Philippines is lacking. Understanding the challenges of church-initiated
wholistic community development in the Philippines may lead to corrective measures. Along with literary
research, interviews were done with several practitioners of community development in the Philippines.
Ten individuals were interviewed involved with different aspects of community development, providing a
wide range of experience and involvement. The results of this research are in no sense complete or
unabridged. Rather they focus on issues that have been brought up and emphasized by both researchers
and practitioners in wholistic community development.
Community development fits within the broader context of Christian social ministry. Social ministry
describes service to God that is evidenced in meeting felt and actual needs of people. A classic verse that
speaks of this is Micah 6:8. “He hath shewed thee, O man, what is good; and what doth the LORD require
of thee, but to do justly, and to love mercy, and to walk humbly with thy God?”1
The context of the
passage shows the social intent. The verse acts as a bridge between two aspects of people’s lives—
relationship with God and relationship with others. God is condemning those who seek to please Him
with worship, sacrifice, and praise, and yet are abusive, unjust, and neglectful of those in need. The
prophet Micah clearly shows such a mindset is a rejection of God. One cannot please God while ignoring
the plight of the needy.
The balance is repeated in the New Testament. This is seen in the Great Commandment (Luke 10:27), in
the last Judgment in Matthew 25, and in the call of Christ (Luke 4:18-19). Social ministry is an absolute
requirement of all Christians. The whole book of Nehemiah is a description of a wholistic community
development program. Therefore, wholistic community development is biblically described and
supported, if not biblically mandated.
CHAPTER I
BACKGROUND AND DEFINITIONS
Community Development
The term “community development” has been used broadly for years. The two words in “community
development” are useful in contrasting it with what it is not. The term “community” is primarily in
contrast to the term “individual”. Much Christian work is involved with individuals. However, in
community development, the emphasis is in drawing individuals, families, social classes, and other social
units together to work functionally for the good of all social entities.
The second is the difference between development and relief. Relief is typically a short-term ministry to
meet felt needs. One definition would be “the urgent provision of resources to reduce suffering from a
natural or human-made disaster. This will usually require the provision of emergency aid. It is immediate
and temporary. It is prolonged only when self-reliance is impossible.” In addition to that, “this provision
is virtually unconditional and assumes nothing will be paid back later.”2
Community development, on the
other hand, is “a process enabling a community to provide for its own needs beyond former levels, with
dignity and justice. In short, it is the improved capacity of a community to meet its needs. Development
must be indigenous, comprehensive, long-term and aimed for improved self-reliance.”3
Since so many Christian groups confuse the two (relief and development), it may be useful to see them in
contrast. Agriculture Magazine recently placed two articles next to each other about aid provided to
communities in Mindanao. One article was about a food aid program costing 25 million US dollars to
feed 18,000 day care children, and 85,000 mothers and young chidren daily. It also was involved in
feeding 150,000 individuals through food-to-work and food-to-training plans, in giving a week’s
emergency rations to 3,100 families displaced by regional fighting, giving deworming tablets to 225,000
children, and providing iron tablets to 24,000 pregnant women. This is relief. It is providing items to
individuals due to emergent need. The only truly long-term goal is the hope that such relief will reduce
political and economic tensions in the region long enough for peace plan development to take place.4
The
second article was about work to grow food businesses in a different part of Mindanao. The program
worked with communities providing training, small financial grants, and a cooperative marketing strategy.
This allowed the development of new food processing businesses within the community. This is a major
part of community development. It is focused on communities and is tied to training and long-term self-
sufficiency.5
Wholism
Many articles use the word “holism” rather than “wholism”. They are meant to be the same word. In this
paper they are used interchangeably, depending on the spelling used by different sources. This author
prefers
“wholism” since it more clearly connects the word with the central focus on “wholeness”. The term
“holism” gives the mistaken impression that it is tied to the word “holy”.
Wholism is a term that describes the needs and the growth of the whole person. The “whole person”
suggests that one does not subdivide the person into different aspects but seeks the good of the whole.
Among secular organizations, ‘holism’ may avoid the spiritual aspect. In this case, holism involves at
least three areas: physical or infrastructure development, economic development, and human investment
(such as education, employment, public safety, and health).6
The area that separates this type of wholism
from traditional (non-religious) community development is that it is focused on serving people and
promoting self-sufficiency in communities, rather than emphasizing the creation of buildings and artifacts.
7
Christian Wholistic Community Development applauds this but sees error in ignoring the spiritual aspects
of humans. To treat the whole person, one cannot ignore a major component. If one were to sub-divide the
whole person into different aspects of being, it would suggest that wholistic development work would
include: physical, mental, emotional, spiritual, economic, political, and social. Fred Gabriel, a community
developer in Antique Province noted that Christian wholistic community development differs in two
major ways:
• The main focus is “the development of the person’s life as a whole.”
• “The integration of spiritual with the physical component that creates lasing development
change in people’s lives.”8
It is important to note that the differing understandings of wholism can lead to a great deal of missional
confusion. Charles Ringma noted that the term ‘holism’ is used in different ways in biology, biological
evolution, sociological theories, general systems theory, psychology, structural anthropology, linguistics,
and natural sciences.9
Missiologists, likewise, differ on the word as well.
Church-initiated
Church-initiated suggests that the impetus of community development comes from a church or several
churches. It is the change agent… the catalyst. This does not mean that a church “does it alone”. In fact,
partnership is a necessary aspect of community development. Nor does it mean that the community
development is owned by the church. In fact, community development should lead toward community
ownership. Rather, it means that churches take the lead (rather than foreign missionaries, parachurch
organizations, Non-Government Organizations (NGOs), or government entities) to create community
development within their own communities. This differs from “church-based” community development
where the church takes ownership of the community development. 10
CHAPTER II
CHALLENGES WITHIN THE PHILIPPINE CHURCH CONTEXT
Theology
It is commonly said, “Orthopraxy (right practice) follows Orthodoxy (right beliefs).” It was noted in the
research that the inverse can also be true. That is, bad practice follows wrong beliefs.
Dualism
Rene Gabaldon took particular note in the area of theology. He is the Vice President of Community
Development for Dakilang Pagibig DIADEM Ministries. He has over twenty years experience with
government-initiated community development. He noted that many churches have accepted a form of
practical dualism. Some churches view the world in terms of the “sacred” and the “secular”. It is the job
of the church to be involved in “sacred” activities, and to shun “secular” activities. Churches may reach
out with door-to-door evangelism, music rallies, bible studies, or open-air crusades. This is because, at
some time in the past, these activities were placed in the category “sacred”. However, many of the
activities that meet physical, emotional, social, financial, or political needs became deemed by these same
churches to be “secular”.11
Such a belief directs churches away from social ministry.
There is another form of dualism that can be found in the church. Jonathan Exiomo, head of Alliance
Graduate School, sees the church failing to positively affect society because of the separation of belief
and behavior… where orthodoxy does not lead to orthopraxy. He relates, “The agents of transformation
are the people of God who emulate the values of truly transformed human beings. But why, we ask, do the
Philippines—despite its reputation as the only Christian Nation in Asia—have the bad portrait of being
the third most corrupt nation in Asia? … The culprit is an apparent dualism in thought and action
concerning the game of religiousity, resulting in moral failure.”12
Churches often find justification for failing to impact the society around them. Sometimes it is based on a
desire to be “pure and separate”. Sometimes it is based on an interpretation of the concept of separation of
church and state or being obedient to higher civil authorities. Regardless, the result is that the church is
inactive in transformation. Exiomo believes this dualism springs from a misunderstanding of self. “Self”
has no true meaning without co-existence with the “other”. Recognizing our place in the world links us
with others and our responsibility to others. A failure to recognize the interconnectedness to others leads
to actions based on personal appetites, which tends toward the status quo. Exiomo sums up the problem,
“In effect, the individual ratifies the ‘value-system’ through conformity.” 13
Nature of the Gospel
Another theological challenge is found in the area of the nature of the Gospel. Carlo Moran is a
community developer who works with families of leprosy patients in Manila. He pointed out that many
seminaries produce church workers and community developers with theological views that inhibit a
proper understanding of wholistic development. He noted in particular those with a liberal theological
viewpoint that shift the emphasis to economic and political ends. “Controversial liberal theological views
mixing with present political and social views in the Philippine setting make holistic development
programs ambiguous if not blurry in their sincere original intent.”14
This can result in a tendency toward
the goals of Liberation theology, with its focus on Marxist social models, or towards Classical Liberalism
in what some describe as the “Social Gospel”. In both cases, the focus on spiritual (or God-focused)
aspects of wholism are reduced or neglected.
Patrick Johnstone noted that because of the above concerns, Evangelicals have often avoided linking
missions directly with social programs.15
Rene Gabaldon stated that this reaction has led to many
Evangelical churches believing that “the call of the church is to reach the lost through ‘spiritual’ means
alone.”16
This reaction puts them in sharp contrast with Evangelicals in the past.
“Great evangelical awakenings in the past have been accompanied by a multiplicity of
evangelical social initiatives that transformed conditions of the less privileged of society.
… Missionaries of the last century strongly emphasized education, social reforms and
bringing health programs to Western colonial territories as an essential component of
bringing the gospel message. … Many examples could be given—Evangelicals such as
Wilberforce and the fight for the banning of slavery, Elizabeth Fry and the reform of
prisons, George Muller and the care of orphans and so on.”17
Lack of Contextualization
A further theological concern in churches is a lack of contextualization. Charles Ringma noted “that
holism and community are very much the issues of the Western world.”18
They were created to counteract
Western tendencies toward dualism and individualism. Wholism needs to move beyond its Western roots.
“Given the diversity and pluralisms in our world, a monochrome concept of holism does not make any
sense. Holism, like everything else, must be contextualized reality.”19
Carlo Moran noted a similar
concern. He stated that the Western context of wholistic community development has led to two
conditions in the Philippines. The first is the lack of real concern about wholistic community development
by many Filipinos. The other is the condition, related to the first, that most developmental programs come
from outside of the Philippines. He hoped that Filipino theologians will work to develop at least “one
good Filipino book about theology and holistic development.”20
Lack of Resources
Resources are always a concern in community development. Resources needs must be evaluated,
collected, and utilized. Their initial lack creates at least some of the problems in a community.
Financial and Material Resources
One critical concern for churches in doing community development is in the area of the perception of lack
of financial and material resources. This was brought up in the interview with Reynold Abellera. He is
the head of One Hope Ministry (OHM), which trains young pastors to lead churches and do community
development in rural areas of the Philippines. The interview took place during community development
training at OHM and comments from the students emphasized this perception. Several said words to the
effect of “How can we do community development? We have no money? We have nothing to offer the
community?”21
Lack of Trained Human Resources
A second lack of resources is in the lack of trained church individuals for community development. The
Mindanao Baptist Rural Life Center and its BOOST program work to change this, combining agricultural
training, health, nutrition, and Christian living.22
Some other groups are seeking to do the same thing, such
as Holistic Community Development and Initiatives (HCDI), OHM, Baguio School of Missions, and the
Alliance Graduate School. However, one concern noted by several was the lack of pastors trained in
community development. Most of the training is being done for out-of-school youth or missionaries.
Much of the training is designed for outsiders to be trained and then enter a community. However, there is
a growing interest in some Bible schools in Northern Luzon to change this plan and begin to train local
church leaders.
It is already recognized that community developers can be part of the community. Palmer described three
categories of people involved in community development. They are “big picture people” (government,
NGOs, sources of funding, etc.), change agents (aka catalysts or facilitators), and locals. He pointed out
that big picture people are outsiders (with respect to the community) and locals are, necessarily, insiders.
However, he noted that change agents can be outsiders or insiders. The skills of such a person (or persons)
needs not be highly specialized. The change agent should be a generalist who leaves the technical details
in the hands of specialists.23
Therefore, a church does not need to be an expert in all matters of community
development, but should have an understanding of basic development principles and know how to
partners with locals and big picture people.
Focus on Relief
Relief seeks to alleviate immediate felt needs without long-term growth and without focus on community
building. Rene Gabaldon noted that churches focus on helps projects or disaster relief. They do not do
much in the area of community development.24
Rhodora Mendoza concurred. Mendoza is the head of
HCDI. This group, centered in Carcar, Cebu, does holistic community development and trains others for
community development as well. She said,
Community development work in the Philippines is done by GOs (Government Organizations) and
NGOs (Non-Government Organizations). Churches and aid organizations are mostly relief-
oriented. Seldom can you find them doing ‘real’ community development work. … One challenge
is to instill in the people ownership of the program and to do something to improve their lot since
most people, especially in poor communities, are relief-oriented and the church, or most church-
initiated projects, are doing just that.25
Lack of Example
All of the above causes have resulted in a lack of good examples for church-initiated community
development. Reynold Abellera noted this concern particularly. He stated, “When we talk to the students
or go to the churches and talk about doing community development, they want to see where this has been
done before. I don’t have an answer for them. Therefore, we have to be the example.”26
There are precious
few examples of churches initiating community development. There are many that do relief-type ‘helps’
projects. Servant Partners is a Missionary organization that plants churches utilizing community
development. But the churches do not initiate community development. The Mindanao Baptist Rural Life
Center is an NGO that is very active in the Southern Philippines in Community Development. Its method
centers on have a community outsider acting as a “catalyst” for change. This is the role of community
development facilitator, with members of the community as the “prime movers” in the development
process.27
The church is not the source of community development, but one of the fruits. Community
Health Evangelism (or “CHE”) is a holistic community development program created by Lifewind
International (formerly Medical Ambassadors International). It’s primary method is “Community-based
CHE”. There are also Government-based and Family-based CHE. Finally there is church-based and
church-initiated CHE. CHE that is church-initiated has so far had limited utilization.28
Lack of good
examples tends to perpetuate the condition.
CHAPTER III
CHALLENGES WITHIN THE PHILIPPINE CONTEXT
Cultural Factors
It is possible that some cultural traits can inhibit effective community development. No cultural trait is
static or impossible to deal with. However, it is important to be familiar with certain traits to account for
them.
“Utang na Loob”
Aaron Smith mentioned the concept of “utang na loob” (implied debt). Aaron is an Internship Coordinator
for Servant Partners. He helps train individuals for community development and churchplanting in urban
slums. Regarding development, “When it is tied to a church, people tend to see it as a handout rather than
true Community Development, where the community is heavily involved in their own development.”29
Community assistance can become viewed as a relief gift that must be paid back. The attitude can be seen
in “people coming to church/Bible study just to get the social benefit.”30
The result is not a community
drawn together to grow wholistically, but individuals dependently remaining in a “rice Christian” status.
Justice Kubi noted concerns as to how “utang na loob” can damage the response to Christian social
ministry, since it rejects the idea of “something for nothing”. He is the head of Baguio School of
Missions, which teaches future missionaries in mission principles, including community development. He
is also, presently, working on his doctorate in Rural Development at Benguet State University. He stated,
“Here in this nation, people have the mindset that nothing is free. Any good a person does to somebody
always has strings attached to it. Therefore, it is hard for them to see the genuineness of the work offered
to them. People have a reluctant spirit until they have had time to test the work itself.”31
“Bahala Na”
Another possible issue within the Philippine context is the trait of “bahala na”. While it does have some
usefulness, Tereso Casino agrees with Filipino behaviorist, Tomas D. Andres who stated, “Bahala na
works against individual and social progress. … It harnesses one’s behavior to a submissiveness that eats
up one’s sense of responsibility and personal independence. It provides one with a false sense of self-
confidence to proceed with an unsound action in the belief that somehow one will manage to get by.”32
With roots in Animism, Hinduism, Islam, and Catholicism, the concept of “bahala na” is deeply
embedded in Filipino culture.33
According to Theresa Roca Lua, “we need to address their fatalistic
thinking as demonstrated by their bahala na (“come what may”) attitude, their emphasis on palad (“palm
of the hand”), tadhana (“destiny”), swerte (“good luck”) or malas (“bad luck”). For the poor to take
responsibility for their own development, we need to help them be liberated from fatalism.”34
“This force
has no real similarity to the personal God of Christianity, yet many still confuse the concepts of “bahala
na” and “God’s will”.35
While “bahala na” may help give peace of mind during difficulties, it stifles social
and individual growth and change.
Bruce Francis, of Union International Church, noted some efforts he had in doing agricultural
development work in Isabela. He had sought to help the poor in a community in Isabela by providing
them with fruit trees. The local people stated that they did not desire to have any fruit trees. The argument
they gave was, “Why bother? People will just come and steal the fruit anyway!”36
Such a statement makes
no sense except within a mindset of resigned fatalism that prevents growth and change. Since growth and
change are imperatives of community development, ‘bahala na’ remains a major challenge.
Historical Factors
While culture provides challenges to change, so does history. It creates perceptions and habits that are
difficult to overcome.
Community Development History
Rene Gabaldon pointed out that community development, historically, has primarily been the
responsibility of the government.37
In the early years of the Republic of the Philippines, community
development was centered in the work of the PACD (Office of the Presidential Assistant on Community
Development) which received its funding from the US International Cooperation Administration and the
Philippine Government.38
Even though NGOs and International Agencies have joined in doing community
development in the Philippines, there is still, often, the presumption in many that it is the “job of the
government.”
Perception of Government Corruption
History also affects due to the attitude regarding government leaders. Reynold Abellera noted that there
is a perception that government officials and departments are corrupt. This perception goes far back into
at least colonial times. Regardless of whether this perception is accurate, the perception of corruption
leads to a couple of negative effects. It makes churches unwilling to work with government entities for
fear of being “tainted” by them. It also leads to the presumption that local governments do not desire to
improve the community.39
Since community development requires partnering with local governments, this
perception hinders partnership.
Track Record of Non-government Organizations
Historical problems go beyond the government; they also apply to churches and non-government
organizations. Carlo Moran noted problems in the past working with churches that have hidden agendas
that hinder true holistic development. “Holistic development programs must make their way to churches
for such programs demand a pure, truthful, biblical, and spiritual content. But when these churches
embroil themselves too much with politics, fame, and prosperous businesses, their development programs
may be reliant materially, but spiritually lukewarm like the prosperous church of Laodicea,…”40
Justice Kubi also noted similar concerns. He described problems doing work in Pangasinan. The people
were very closed-minded to his work because a previous church had acted in a way that repulsed the
community. Justice was judged guilty by association.41
This writer has seen this problem as well in being
involved in medical mission work. A medical mission in Kalinga in January 2006 led to a meeting with
the governor of that province. He was most gracious and told the team he was so pleased with what it was
doing. He said that most groups that come to Kalinga for medical work come with ulterior motives
(expecially political). This author has had to address issues with local government leaders regarding
problems of other groups that have come to them in the past. Some had come with expired medications,
some came to make money (though ostensibly coming for charitable purposes), and many promised much
and offered little. Many of these were religious groups. Poor behavior of churches does not merely do
damage in the past and present, it sabotages ministry opportunities in the future.
CHAPTER IV
CHALLENGES FROM NON-CONTEXTUAL ISSUES
Some challenges in community development transcend any particular culture, but go to the
strategy as a whole. These must be acknowledged if the strategy of community development is to be
attempted by any church anywhere.
Money
The morally ambiguous nature of wealth leads to both good and bad in a community. It is necessary for
nearly all community development, but has its own challenges.
Dependency
A potential risk in community development is in the area of dependency. Although community
development is meant to bring communities to interdependent self-suffiency and self-ownership, there is
the risk that it never gets beyond external entities giving resources to individuals and groups within the
community, creating an unhealthy long-term relationship. According to Glenn Scwartz with regard to
churches, “Dollars alone will not create healthy churches. Money in massive amounts will only convince
many in our world that they are poor and need outside assistance in order to play an active part in the
Kingdom of God.”42
He went on to point out that this can apply to relief and community development as
well. He pointed out that if money, without sound missiological strategy could bring about sound
wholistic development, “… then Haiti should be a shining example of development in our world. …
When mission practice is driven by dollars rather than sound missiological principles, what else can one
expect?”43
Focus on Economic Goals
Related to the risk of dependency is the risk that development is evaluated strictly in economic terms.
There is a genuine question whether more money in a community means a better community. Considering
some of the horrors of poverty, it is difficult to see error in wealth. However, wealth has a history of
creating many problems as well. Investigation of economic development in Native American reservations
has led to differing opinions among missiologists. Some, such as Ray Carlson, see business start-ups,
entrepreneurship, and job training as being a clear benefit. Carlson even saw it as beneficial for spiritual
growth.
May we look upon the poor of our First American cousins and seek to lift them out of that poverty
cycle by taking the initiative to help them now. Their interest in the Gospel of the White invaders
of their land will be forever limited until the love of Christ is manifested in our enabling them to
share in the fruits of this great land, their land.44
However, Terry LeBlanc supports development but is much more concerned of negative aspects.
Let us be clear about this: Community development is a good thing. It is desirable to provide for
opportunity, to give hope and a reason for being, for health and growth and stability. It honors God
when we invest His gifts well and bring forth abundances out of our careful stewardship of them.
But, when, under the rubric of development, we disguise unchecked greed for bigger and better and
more of Western free enterprise and big business we do a grave disservice to our fellow human
beings.45
It may be difficult to separate community development from economic exploitation.
Scarcity of Monetary Resources
Money is a scarce commodity. This is true in community development work everywhere, but is especially
true in the Philippines. In the early years of the Aquino Administration, a great deal of money came in to
support democratic reform. However, into the 1990s, the amount of financial support reduced drastically.
“This has created a huge vacuum in development assistance and caused many NGOs and POs to close
down or reduce their programs. This meant that the communities that they serve have also been deprived
of their services.”46
The scarcity of money can be a challenge. Yet it is also an opportunity. As shown
above, money can help or harm, so excessive availability of money in community development may lead
to waste, power struggles, and dependency.
Uncertain Role of Social Ministry
Historically, a gap has existed between advocates of evangelism, aimed at conversion and salvation of souls,
and advocates of social action, known for its focus on social transformation and political involvements. On
one hand, we witness evangelistic crusades typically culminating in altar calls by Billy Graham or Luis
Palau. On the other hand, we observe and read about the manifestations of Liberation Theology. This
unresolved dichotomy has been and still is the result of a liberal-fundamentalist split in the early 1900s that
continues to impact our missiological thinking into the 21st
century.47
Some of the problem of the role of wholistic mission stems from how people group or create sets. Bruce
Bradshaw used a valuable illustration for looking at historic “theories” regarding social ministry by
describing “bounded sets”, “centered sets” and “fuzzy sets”. If considering the question “How do people
relate to the Kingdom of God?” In a bounded set, people are either inside the box (those who are part of
the Kingdom of God) or outside. Inside are Christians and outside are unbelievers. This gives the
appearance of sound theology. But it can result in looking at Christian mission as “getting people from
outside of the box to inside of the box.” Social ministry is ignored, or it becomes a cynical ploy to lure
people into the box. A second option is the centered set. In this, the Kingdom of God is a point and
individuals and communities are seen either moving toward it or away from it. This is useful for viewing
community development, but seems to deemphasize the fallenness of man or the need for spiritual
transformation. This can lead to minimizing the importance of bringing about a true spiritual change in
individuals. Wholistic mission becomes a process of making people think better, act better, and relate to
God and man better.
Fuzzy sets provide of a middle ground between the two. The boundary between those inside and outside
the Kingdom of God are visualized as fuzzy. It better shows the concept of spiritual transformation than a
center set. However, it also accounts for the fact that the transition from unbeliever to believer to disciple
is a process. Further, it takes into account the fact that we are limited in our understanding, both of the
mind of God and the heart of man. The role of wholistic mission is greatly dependent on how one views
man and the kingdom of God.48
Jerry Ballard speaks of four historical views regarding the role of social ministry in missions. The first
view, mentioned earlier is the “Social Gospel” view. Doing nice things IS doing missions. Proclamation is
doing acts of compassion. The second view is the Convenience view. This looks at social ministry as
something “nice” to do while doing real mission work… but hardly necessary. The third view is the
“Ulterior Motive” view. This is popular with many Evangelicals. Social ministry is only justified in the
opening of the hearts of people to the Gospel. This makes compassionate acts of no value in themselves.
The fourth view is “Wholistic Ministry”. Unfortunately, when partnering with different Christians, they
can be holding any one of these four views. This does not even include all of the views held by non-
Christians that one (of a necessity) must be partnered with.49
The appropriate action in a situation will be
different dependent on the view held by development team members. These differences can lead to
difficulties to stay united.
Fragmentation
The problem of fragmentation was noted in many different sources. The broadness of this category makes
it difficult to cover. Community development involves the creation of an interdependent community
working in partnership with various entities within and without itself. Fragmentation is the tearing apart
of these relationships.
Immaturity of Partners
Fragmentation can occur because of immaturity in one or more partners. Glenn Fretz expressed the issue
of fragmentation in terms of dependence, independence, and interdependence. Dependence is a state of
infant maturity where “others” take the focus over “me”. Independence is a state of adolescent maturity
where the focus is on “me” over “others”. Interdependence is a state of adult maturity where the focus is
on “me” and “others” interrelating and acting in mutual support. Relief focuses on dependent
relationships. Community development seeks to move people from a dependent relationship to
interdependent relationships.50
Fragmentation often occurs when one or more parties are unable to leave
the adolescent stage.
Lack of Shared Vision
Another cause of fragmentation is lack of shared vision. According to Council of State Community
Development Agencies (COSCDA),
One of the most problematic outcomes of this milieu is the absence of a shared vision. A shared
vision—in this case, a common understanding of how and to what ends a state (or partner) is going
to relate to its poorer communities and people—may be necessary to overcome fragmentation…
Without a shared vision, there is no role definition and each program and organizational unit is left
to articulate its own objectives and priorities, which complicates communication among service
deliverers and resource providers.51
Power
Associated with the above causes of fragmentation is the issue of power. Lito Ablos noted this. He is a
churchplanter in Benguet province and has been involved in aspects of community development for years.
Money can be a problem because whoever handles the money (either money provided from the outside or
earnings within the community from economic development projects) has a great deal of power in the
decision-making process. Other issues of power include “Who will be the leader?” and “Who will take
ownership of the program?” With the right people (with the right amount of maturity and organization)
these should be easy questions to answer. However, misunderstandings and power struggles can lead to
fragmentation.”52
Leadership
Just about every interviewee noted the problem of dependency. Communities must develop to take
ownership of their own programs, problems, and resources. A way of noting whether communities are
developing properly or not is whether leadership in the community development is becoming indigenized
or not.
We must train indigenous leaders to take on financial oversight and fundraising while keeping the
ministries at a level that will not place excessive demands on these emerging leaders. Development
projects often grow too quickly. Then the financial requirements require that leaders from the
outside retain their positions and indigenous leaders stay in support roles. Leadership has not
indigenized.53
Other sources likewise spoke of the importance of indigenous leadership, but often described this in other
terms. Some noted the importance of “community ownership” while others spoke of the importance of
“exit strategy” for outside change agents. Either one requires the establishment of local leadership. If the
change agent/development leadership springs from the community in the first place, this may help reduce
the likelihood of long-term dependence.
CONCLUSIONS
There is little good data found by this researcher on effective church-initiated wholistic community
development in the Philippines. In fact, there are excellent reasons for churches NOT to be involved in
community development in the Philippines.
• Churches lack material resources.
• Churches lack training to do community development
• Churches lack effective leadership with the vision, skills, and determination to effect wholistic
change in their communities.
• Churches have an ineffective theology that often ignores social and physical needs, and
overemphasizes the individual and the church over other social units.
• Churches lack the will and the discipline for long-term planning and implementation.
• Churches tend to be structured around models that emphasize cognitive-focused member care.
• Churches are often self-serving-- too focused on numerical church growth and tithe growth. This
results in churches seeking short-term schemes, where community outreach becomes viewed
cynically (and often correctly) by the community as a ploy to lure people into that church.
Yet, there are things about churches that make them vital in wholistic community development.
• Churches are needed in wholistic development since they are able to provide God’s contextualized
message to the community and the catalyst for spiritual transformation.
• Churches, hopefully, provide an example of a functional interdependent community, which the
larger community can look to as a model.
• Churches are living incarnational entities within the broader community. True community
development requires the long-term presence of the community developer.
• Churches provide indigenous leadership that, in partnership with other local leadership, can allow
growth without dependence on outside leadership.
The positive side includes aspects that are intimately tied to the role and character of the church. The
negative side includes aspects of dysfunctionality.
Changes in church culture need to occur for the church to be effective in genuine wholistic community
development. This is the opinion of both researchers and practitioners of community development alike.
Quoting researcher Glen Kehrein, “A local church partnership is the best way for a Christian community
development to carry out its work. Without the local church people will not grow into spiritual maturity.
… A Christian community development ministry and the church must hold common values and ministry
philosophy.”54
Rebecca Biblanias, a community development trainer in Manila, makes the point even
stronger. “The presence of a church in the critical to genuine community development. It is hard to
imagine sustainable development without churches committed to soul care and social care.”55
It would be a mistake to presume that the existent of genuine challenges to community development in the
Philippines make community development impossible or even especially difficult here. Fred Gabriel
noted that there are unique factors in the Philippines that aid Christian holistic community development.
He noted the barangay system and the culture of Catholicism as two that are a great help. “Philippines has
a barangay unit that is self-governed and still developing which is the main reason why holistic
community development is acceptable in most areas.”56
In other words, the fact that communities have
local governmental structures (and a history of local leadership) helps in community development.
Regarding Catholic culture, although some interviewees noted this as a problem, Gabriel saw it as an
asset. “The catholic orientation [has] made it easier to integrate lessons about God and our relationship to
Him.”57
According to Gabriel, Catholics, based on centuries of conflict with Protestants, are often
cautious of motives of Evangelical community developers, but most will gladly join in when they see
changes in people’s lives both physically and spiritually.
This writer also theorizes that the cultural trait of “pakikisama” or the “bayanihan spirit” (essentially,
social interdependency) may assist in community development in the Philippines. “Pakikisama” has both
positive and negative aspects, but the positive should not be lost in the negative. The writer has heard a
number of individuals say that “bayanihan” is a dead trait… a cultural artifact. Perhaps that is true.
However, even a dead ideal has power if its value is recognized in the community. Community
development needs interdependent individuals who work together to create a community. “Pakikisama” is
a starting point, but not the endpoint. “We must work out in our pakikisama a genuine peace that goes
deep in the heart, a real unity in our spirits, and not simply avoidance of ill feelings. Let us aim for a
pakikisama that affirms and upholds our potential for goodness and Christ-likeness. Any less than this
may just be a cultural change, not redemption.”58
Consider the B’laan tribe.
The B’laans faced a lot of financial problems which forced them to rely on dole-outs from the
government and loan sharks for credit assistance. There was no electricity and only horses and
motorcycles could pass through the dirt road… Today, the co-op is considered the hub of economic
activities in 13 baranagays and 3 municipalities in South Cotabato, engaging in other businesses
like lending, rolling store, tractor and trucking services, gasoline and water refilling stations. It also
enjoys strong alliances with the local government, private organizations and NGOs in
implementing various civic programs like reforestation and clean-up drives, Bible study seminars
and adult education programs. The co-op donated a parcel of land for a school ground, where most
of the members’ children are sent for their elementary and secondary school education.59
Ultimately, regardless of anything else, wholistic community development is focused on people, not on
strategies. However, when the strategy is sound, there is a great potential for God to work amazing things.
ENDNOTES
1
The Holy Bible. King James Version.
2
Mans Ramsted, “Relief Work and Development Work: Complement or Conflict,” Evangelical Missions Quarterly 39, no.31 (Jan
2003): 77.
3
Ibid.
4
“Food Aid Program Launched to Support Mindanao Peace Program,” Agriculture Magazine (November 2006): 64.
5
Rolly Inciong, “Growing Food Businesses,” Agriculture Magazine (November 2006): 62-63.
6
COSCDA (Council of State Community Development Agencies), “Holistic Community Development: Transforming Community
Development Policy & Practice” Conference Report September 1995. [on-line article]; available from www.coscda.org/
publications/hcd.htm; accessed on 22 August 2007.
7
Ibid.
8
Fred Gabriel, Community developer, interview by author. Email response August 27, 2007, 6:22 pm. Antique, Philippines.
9
Charles Ringma, “Holistic Ministry and Mission: A Call for Reconceptualization,” Missiology: An International Review 32 no. 4
(October 2004): 436-437.
10
CHE Overview {Modesto, CA: Medical Ambassadors International, 2005), 10.
11
Renato Gabaldon, Vice president of community development, Dakilang Pagibig DIADEM Ministries, interview by author, 22
August 2007, Baguio City, Philippines.
12
Jonathan Exiomo, “Aiming for a Better Society. [on-line article]; available from http://
www.ags.edu.ph/Publications/president_articles/Aiming%20for%20a%20Better%20Society.doc; accessed 20 August 2007.
13
Ibid.
14
Carlo Moran, Community developer, interview by author. Email response August 25, 2007, 10:55 pm. Manila.
15
Patrick Johnstone, The Church is Bigger Than You Think (Manila: OMF Literature, 1998), 249.
16
Gabaldon.
17
Johnstone, 249.
18
Ringma, 440.
19
Ibid.
20
Moran.
21
Reynold Abellera, Head of One Hope Ministry, interview by author, 29 August 2007, Dulao, La Union, Philippines.
22
Henrylito D. Tacio, “Boost Program Helps Develop Youths,” Agriculture Magazine, March 2006, 41.
23
Jeffrey J. Palmer, Kingdom Development: A Passion For Souls and A Compassion For People (Chiang Mai, Thailand: ARLDF
International, 2004), 75.
24
Gabaldon.
25
Mendoza, Rhodora. President of Holistic Community Development and Initiatives, interview by author. Email response August
24, 2007, 2:48 am. Carcar, Cebu.
26
Abellera.
27
Palmer, 77-79.
28
CHE, 10.
29
Aaron Smith, Missionary with Servant Partners. Email response August 28, 2007, 12:01 pm. Manila.
30
Ibid.
31
Justice C. Kubi, Head of Baguio School of Missions. interview by author. Email response September 2, 2007, 9:52 pm. Baguio
City, Philippines.
32
Tereso C. Casino, “’Bahala Na’: A Critique On Filipino Paradigm of Folk Spirituality,” Asia Pacific Journal of Intercultural
Studies 1, no. 1 (January 2005): 151.
33
Ibid., 148.
34
Theresa Roca Lua, “Developing a Holistic and Contextualized Discipleship Ministry Among Filipino Urban Poor Adults in Metro
Manila,” Journal of Asian Mission 2, no.1 (March 2000): 49.
35
Evelyn Miranda-Feliciano, Filipino Values and ourChristian Faith (Manila: OMF Literature, 1990), 14-15.
36
Bruce Francis, Pastor of Union International Church, interview by author, 28 August 2007, Baguio City, Philippines.
37
Gabaldon.
38
Time Magazine, December 12th
, 1960, “Road to the 20th
Century.” [on-line article] available from http://www.
time.com/time/magazine/article/0,9171,871906-1,00.html; accessed 20 August 2007.
39
Abellera.
40
Moran.
41
Kubi.
42
Glenn Schwartz, “A Cure for Handicapped Churches: Reflections on Dependency in the Christian Movement,” Mission Frontiers
29, no. 3 (May-June 2007): 28.
43
Ibid.
44
Ray Carlson, “Building Jobs for a Better Future,” Mission Frontiers 22, no. 4 (September 2000): 20.
45
Terry LeBlanc, “Compassionate Community or Unchecked Greed,” Mission Frontiers 22, no. 4 (September 2000) 21.
46
Danilo A. Songco, “CODE-NGO’s PEACe Bonds: Financing Civil Society’s Fight Against Poverty,” [on-line article]; available
from http://www.codengo.org/docs/PEACeBONDSConceptPaper.doc; accessed 22 August 2007.
47
Jean-Paul Heldt, “Revisiting the ‘Whole Gospel’: Toward a Biblical Model of Holistic Mission in the 21st
Century,” Missiology:
An International Review 32, no. 2 (April 2004): 151.
48
Bruce Bradshaw, Bridging the Gap: Evangelism, Development and Shalom (Monrovia, CA: MARC, 1993); 153-156.
49
Jerry Ballard, “Missions and Holistic Ministry.” In World Missions: The Asian Challenge: A Compendium of the Asia Mission
Congress ’90, Held in Seoul, Korea August 27-31, 1990. 342-344.
50
Glenn Fretz, “Toward Interdependent Ministry Partnerships: Fueling Ministry Without Fostering Dependency,” Evangelical
Missions Quarterly 38, no. 2 (April 2002): 214.
51
COSCDA.
52
Lito Ablos, Churchplanter, interview by author. Email response September 4, 2007, 10:58 pm. Baguio City, Philippines.
53
Harvie M. Conn and Manuel Ortiz, Urban Ministry: The Kingdom, The City, And The People Of God (Downers Grove, IL:
Intervarsity Press, 2001), 355.
54
Glen Kehrein, “The Local Church and Christian Community Development.” In Restoring At-Risk Communities: Doing It
Together and Doing It Right, ed. John M. Perkins (Grand Rapids, MI: Baker Publishing, 1995), 179.
55
Rebecca Biblanias, Community Health Evangelism Trainer, interview by author. Email response August 25, 2007, 1:46 am.
Manila.
56
Gabriel.
57
Ibid.
58
Miranda-Feliciano, 28.
59
Arnold O. Aldaba, “Landan People’s Multi-Purpose Co-op: B’Laan Tribe’s New Economic Revolution,” Agriculture Magazine,
March 2006, 45.
WORKS CITED
The Holy Bible, King James Version.
Abellera, Reynold, head of One Hope Ministry, interview by author, 29 August 2007, Dulao, La Union, Philippines.
Ablos, Lito. Churchplanter, interview by author. Email response September 4, 2007, 10:58pm. Baguio City, Philippines.
Aldaba, Arnold O. “Landan People’s Multi-Purpose Co-op: B’Laan Tribe’s New Economic Revolution.” Agriculture
Magazine, March 2006, 45.
Ballard, Jerry, “Missions and Holistic Ministry.” In World Missions: The Asian Challenge: A Compenium of the Asia Mission
Congress ’90. Held in Seoul, Korea August 27-31, 1990. 340-348.
Biblanias, Rebecca. Community Health Evangelism Trainer, interview by author. Email response August 25, 2007, 1:46am.
Manila.
Bradshaw, Bruce. Bridging the Gap: Evangelism, Development and Shalom. Monrovia, CA: MARC, 1993.
Carlson, Ray. “Building Jobs for a Better Future.” Mission Frontiers. 22 no. 4 (September 2000) 20.
Casino, Tereso C., “’Bahala Na’: A Critique On a Filipino Paradigm of Folk Spirituality.” Asia Pacific Journal of Intercultural
Studies. 1 no. 1 (January 2005) 145-160.
CHE Overview. Modesto, CA: Medical Ambassadors International, 2005.
Conn, Harvie M., and Manuel Ortiz. Urban Ministry: The Kingdom, The City, And The People Of God. Downers Grove, IL:
Intervarsity Press, 2001.
COSCDA (Council of State Community Development Agencies). “Holistic Community Development: Transforming
Community Development Policy & Practice” Conference Report September 1995. Available from www.coscda.org/
publications/hcd.htm. (accessed on 22 August 2007).
Exiomo, Jonathan. “Aiming for a Better Society. Available from http://www.ags.edu.ph/Publications/president_
articles/Aiming%20for%20a%20Better%20Society.doc. (Accessed 20 August 2007).
“Food Aid Program Launched to Support Mindanao Peace Program.” Agriculture Magazine, November 2006, 64.
Francis, Bruce, pastor of Union International Church, interview by author, 28 August 2007, Baguio City, Philippines.
Fretz, Glenn. “Toward Interdependent Ministry Partnerships: Fueling Ministry Without Fostering Dependency.” Evangelical
Missions Quarterly 38 no. 2 (April 2002): 212-218.
Gabaldon, Renato, Vice president of community development, Dakilang Pagibig DIADEM Ministries, interview by author, 22
August 2007, Baguio City, Philippines.
Gabriel, Fred. Community developer. interview by author. Email response August 27, 2007, 6:22pm. Antique, Philippines.
Heldt, Jean-Paul. “Revisiting the ‘Whole Gospel’: Toward a Biblical Model of Holistic Mission in the 21st
Century.”
Missiology: An International Review 32 #2 (April 2004): 149-186.
Inciong, Rolly. “Growing Food Businesses.” Agriculture Magazine, November 2006, 62-63.
Johnstone, Patrick. The Church is Bigger than you think. Manila: OMF Literature, 1998.
46
Kehrein, Glen. “The Local Church and Christian Community Development.” In Restoring At-Risk Communities: Doing It
Together and Doing It Right. ed. John M. Perkins. Grand Rapids, MI: Baker Publishing, 1995. 163-180.
Kubi, Justice C. Head of Baguio School of Missions. interview by author. Email response September 2, 2007, 9:52pm. Baguio
City, Philippines.
LeBlanc, Terry. “Compassionate Community or Unchecked Greed.” Mission Frontiers. 22 no. 4 (September 2000) 21.
Lua, Theresa Roca. “Developing a Holistic and Contextualized Discipleship Ministry Among Filipino Urban Poor Adults in
Metro Manila.” Journal of Asian Mission 2 no. 1 (March 2000): 43-64.
Mendoza, Rhodora. President of Holistic Community Development and Initiatives, interview by author. Email response August
24, 2007, 2:48am. Carcar, Cebu.
Miranda-Feliciano, Evelyn. Filipino Values and our Christian Faith. Manila: OMF Literature, 1990.
Moran, Carlo. Community developer, interview by author. Email response August 25, 2007, 10:55pm. Manila.
Palmer, J. Jeffrey. Kingdom Development: A Passion For Souls and A Compassion For People. Chiang Mai, Thailand:
ARLDF International, 2004.
Ramsted, Mans. “Relief Work and Development Work: Complement or Conflict.” Evangelical Missions Quarterly. 39 no. 31
(Jan 2003): 76-87.
Ringma, Charles. “Holistic Ministry and Mission: A Call for Reconceptualization.” Missiology: An International Review 32
no. 4 (October 2004): 431-448.
Schwartz, Glenn. “A Cure for Handicapped Churches: Reflections on Dependency in the Christian Movement.” Mission
Frontiers 29 no. 3 (May-June 2007): 26-28.
Smith, Aaron. Missionary with Servant Partners. Email response August 28, 2007, 12:01pm. Manila.
Songco, Danilo A. “CODE-NGO’s PEACe Bonds: Financing Civil Society’s Fight Against Poverty.” Available from http://
www.codengo.org/docs/PEACeBONDSConceptPaper. doc. (accessed 22 August 2007)
Tacio, Henrylito D. “Boost Program Helps Develop Youths.” Agriculture Magazine, March 2006, 40-41.
Time Magazine, December 12th
, 1960. “Road to the 20th
Century.” Available from http://www.time.com/time/
magazine/article/0,9171,871906-1,00.html. (accessed 20 August 2007).

More Related Content

What's hot

The social teachings of the catholic church
The social teachings of the catholic church The social teachings of the catholic church
The social teachings of the catholic church johnlorenz540
 
Pastoral Theology--- How and Why We Care
Pastoral Theology--- How and Why We CarePastoral Theology--- How and Why We Care
Pastoral Theology--- How and Why We CareRobert Munson
 
Laudato si 4 integral ecology
Laudato si 4 integral ecologyLaudato si 4 integral ecology
Laudato si 4 integral ecologyMartin M Flynn
 
Vatican ii modernerarevised
Vatican ii modernerarevisedVatican ii modernerarevised
Vatican ii modernerarevisedMrsSevCTK
 
Emperor constantine, heresies and councils
Emperor constantine, heresies and councilsEmperor constantine, heresies and councils
Emperor constantine, heresies and councilsGateway Getaway
 
The Eucharist - A Short Course for Catechists
The Eucharist - A Short Course for CatechistsThe Eucharist - A Short Course for Catechists
The Eucharist - A Short Course for Catechistsneilmcq
 
Catholic Social Teaching
Catholic Social TeachingCatholic Social Teaching
Catholic Social Teachingnjknutson
 
Sacred objects and vestments
Sacred objects and vestmentsSacred objects and vestments
Sacred objects and vestmentsMarvin Posillo
 
St jude thaddeus
St jude thaddeusSt jude thaddeus
St jude thaddeusBerzam
 
Catholic social teaching principles
Catholic social teaching principlesCatholic social teaching principles
Catholic social teaching principlesopssam
 

What's hot (20)

The social teachings of the catholic church
The social teachings of the catholic church The social teachings of the catholic church
The social teachings of the catholic church
 
Pastoral Theology--- How and Why We Care
Pastoral Theology--- How and Why We CarePastoral Theology--- How and Why We Care
Pastoral Theology--- How and Why We Care
 
Laudato si 4 integral ecology
Laudato si 4 integral ecologyLaudato si 4 integral ecology
Laudato si 4 integral ecology
 
Catholic Social Teaching
Catholic Social TeachingCatholic Social Teaching
Catholic Social Teaching
 
Vatican ii modernerarevised
Vatican ii modernerarevisedVatican ii modernerarevised
Vatican ii modernerarevised
 
Introduction to Bible
Introduction to BibleIntroduction to Bible
Introduction to Bible
 
Emperor constantine, heresies and councils
Emperor constantine, heresies and councilsEmperor constantine, heresies and councils
Emperor constantine, heresies and councils
 
The Eucharist - A Short Course for Catechists
The Eucharist - A Short Course for CatechistsThe Eucharist - A Short Course for Catechists
The Eucharist - A Short Course for Catechists
 
Mission and culture
Mission and cultureMission and culture
Mission and culture
 
the church
the churchthe church
the church
 
Vatican ii
Vatican iiVatican ii
Vatican ii
 
The Seven Sacraments
The Seven SacramentsThe Seven Sacraments
The Seven Sacraments
 
Catholic Social Teaching
Catholic Social TeachingCatholic Social Teaching
Catholic Social Teaching
 
Introduction To Theology (2004)
Introduction To Theology (2004)Introduction To Theology (2004)
Introduction To Theology (2004)
 
Sacred objects and vestments
Sacred objects and vestmentsSacred objects and vestments
Sacred objects and vestments
 
Who were the Nestorian's?
Who were the Nestorian's?Who were the Nestorian's?
Who were the Nestorian's?
 
St jude thaddeus
St jude thaddeusSt jude thaddeus
St jude thaddeus
 
The Gospel and Culture
The Gospel and CultureThe Gospel and Culture
The Gospel and Culture
 
Catholic social teaching principles
Catholic social teaching principlesCatholic social teaching principles
Catholic social teaching principles
 
Catholic Social Teaching Good Stewardship Of Creation
Catholic Social Teaching Good Stewardship Of CreationCatholic Social Teaching Good Stewardship Of Creation
Catholic Social Teaching Good Stewardship Of Creation
 

Viewers also liked

Principles of Christian ministry and social action (mangneo)
Principles of Christian ministry and social action (mangneo)Principles of Christian ministry and social action (mangneo)
Principles of Christian ministry and social action (mangneo)Oasis India
 
Disaster Response Volunteer Guide
Disaster Response Volunteer GuideDisaster Response Volunteer Guide
Disaster Response Volunteer GuideRobert Munson
 
Medical Missions 3: Changing Priorities in History
Medical Missions 3:  Changing Priorities in HistoryMedical Missions 3:  Changing Priorities in History
Medical Missions 3: Changing Priorities in HistoryRobert Munson
 
Medical Missions 1: Visual Model for Christian Relief and Development
Medical Missions 1:  Visual Model for Christian Relief and DevelopmentMedical Missions 1:  Visual Model for Christian Relief and Development
Medical Missions 1: Visual Model for Christian Relief and DevelopmentRobert Munson
 
Christian Social Ministry I: Theology
Christian Social Ministry I: TheologyChristian Social Ministry I: Theology
Christian Social Ministry I: TheologyRobert Munson
 
Christian Social Ministry 2: Theory
Christian Social Ministry 2:  TheoryChristian Social Ministry 2:  Theory
Christian Social Ministry 2: TheoryRobert Munson
 
Medical Missions 2: Characteristics of Healthy Missions
Medical Missions 2: Characteristics of Healthy MissionsMedical Missions 2: Characteristics of Healthy Missions
Medical Missions 2: Characteristics of Healthy MissionsRobert Munson
 
Wholistic Ministry and Nehemiah
Wholistic Ministry and NehemiahWholistic Ministry and Nehemiah
Wholistic Ministry and NehemiahRobert Munson
 
Bukal Life Care 2013
Bukal Life Care 2013Bukal Life Care 2013
Bukal Life Care 2013Robert Munson
 
Summary: Bonsai Theory of Church Growth. by Ken Hemphill
Summary: Bonsai Theory of Church Growth.  by Ken HemphillSummary: Bonsai Theory of Church Growth.  by Ken Hemphill
Summary: Bonsai Theory of Church Growth. by Ken HemphillRobert Munson
 
Christian Community Development 2: Challenges in the Philippines
Christian Community Development 2: Challenges in the PhilippinesChristian Community Development 2: Challenges in the Philippines
Christian Community Development 2: Challenges in the PhilippinesRobert Munson
 
Christian Community Development 1: Eight Components
Christian Community Development 1:  Eight ComponentsChristian Community Development 1:  Eight Components
Christian Community Development 1: Eight ComponentsRobert Munson
 
Contemporary issues in missions 1
Contemporary issues in missions 1Contemporary issues in missions 1
Contemporary issues in missions 1Robert Munson
 
Overcoming the Dark Side of Leadership
Overcoming the Dark Side of LeadershipOvercoming the Dark Side of Leadership
Overcoming the Dark Side of LeadershipRobert Munson
 
Baptist Distinctives... Brief Overview
Baptist Distinctives... Brief OverviewBaptist Distinctives... Brief Overview
Baptist Distinctives... Brief OverviewRobert Munson
 
Member Care for Missionaries: Asian Perspective
Member Care for Missionaries: Asian PerspectiveMember Care for Missionaries: Asian Perspective
Member Care for Missionaries: Asian PerspectiveRobert Munson
 
Governance and administration of religious & charitable institutions in india...
Governance and administration of religious & charitable institutions in india...Governance and administration of religious & charitable institutions in india...
Governance and administration of religious & charitable institutions in india...Oasis India
 
Principles of Christian ministry and social action (mangneo)
Principles of Christian ministry and social action (mangneo)Principles of Christian ministry and social action (mangneo)
Principles of Christian ministry and social action (mangneo)Oasis India
 
Social worker and pastor (pre & post test)
Social worker and pastor (pre & post test)Social worker and pastor (pre & post test)
Social worker and pastor (pre & post test)Oasis India
 

Viewers also liked (20)

Principles of Christian ministry and social action (mangneo)
Principles of Christian ministry and social action (mangneo)Principles of Christian ministry and social action (mangneo)
Principles of Christian ministry and social action (mangneo)
 
Disaster Response Volunteer Guide
Disaster Response Volunteer GuideDisaster Response Volunteer Guide
Disaster Response Volunteer Guide
 
Medical Missions 3: Changing Priorities in History
Medical Missions 3:  Changing Priorities in HistoryMedical Missions 3:  Changing Priorities in History
Medical Missions 3: Changing Priorities in History
 
Medical Missions 1: Visual Model for Christian Relief and Development
Medical Missions 1:  Visual Model for Christian Relief and DevelopmentMedical Missions 1:  Visual Model for Christian Relief and Development
Medical Missions 1: Visual Model for Christian Relief and Development
 
Christian Social Ministry I: Theology
Christian Social Ministry I: TheologyChristian Social Ministry I: Theology
Christian Social Ministry I: Theology
 
Christian Social Ministry 2: Theory
Christian Social Ministry 2:  TheoryChristian Social Ministry 2:  Theory
Christian Social Ministry 2: Theory
 
Medical Missions 2: Characteristics of Healthy Missions
Medical Missions 2: Characteristics of Healthy MissionsMedical Missions 2: Characteristics of Healthy Missions
Medical Missions 2: Characteristics of Healthy Missions
 
Wholistic Ministry and Nehemiah
Wholistic Ministry and NehemiahWholistic Ministry and Nehemiah
Wholistic Ministry and Nehemiah
 
Bukal Life Care 2013
Bukal Life Care 2013Bukal Life Care 2013
Bukal Life Care 2013
 
Summary: Bonsai Theory of Church Growth. by Ken Hemphill
Summary: Bonsai Theory of Church Growth.  by Ken HemphillSummary: Bonsai Theory of Church Growth.  by Ken Hemphill
Summary: Bonsai Theory of Church Growth. by Ken Hemphill
 
Christian Community Development 2: Challenges in the Philippines
Christian Community Development 2: Challenges in the PhilippinesChristian Community Development 2: Challenges in the Philippines
Christian Community Development 2: Challenges in the Philippines
 
Christian Community Development 1: Eight Components
Christian Community Development 1:  Eight ComponentsChristian Community Development 1:  Eight Components
Christian Community Development 1: Eight Components
 
Evangelism math
Evangelism mathEvangelism math
Evangelism math
 
Contemporary issues in missions 1
Contemporary issues in missions 1Contemporary issues in missions 1
Contemporary issues in missions 1
 
Overcoming the Dark Side of Leadership
Overcoming the Dark Side of LeadershipOvercoming the Dark Side of Leadership
Overcoming the Dark Side of Leadership
 
Baptist Distinctives... Brief Overview
Baptist Distinctives... Brief OverviewBaptist Distinctives... Brief Overview
Baptist Distinctives... Brief Overview
 
Member Care for Missionaries: Asian Perspective
Member Care for Missionaries: Asian PerspectiveMember Care for Missionaries: Asian Perspective
Member Care for Missionaries: Asian Perspective
 
Governance and administration of religious & charitable institutions in india...
Governance and administration of religious & charitable institutions in india...Governance and administration of religious & charitable institutions in india...
Governance and administration of religious & charitable institutions in india...
 
Principles of Christian ministry and social action (mangneo)
Principles of Christian ministry and social action (mangneo)Principles of Christian ministry and social action (mangneo)
Principles of Christian ministry and social action (mangneo)
 
Social worker and pastor (pre & post test)
Social worker and pastor (pre & post test)Social worker and pastor (pre & post test)
Social worker and pastor (pre & post test)
 

Similar to Challenges in Doing Church-Initiated Christian Development in the Philippines

Christian_Community_Heckman_2016
Christian_Community_Heckman_2016Christian_Community_Heckman_2016
Christian_Community_Heckman_2016Von Heckman
 
catholicsocialteaching-120113053331-phpapp01 (1).pptx
catholicsocialteaching-120113053331-phpapp01 (1).pptxcatholicsocialteaching-120113053331-phpapp01 (1).pptx
catholicsocialteaching-120113053331-phpapp01 (1).pptxElmer982286
 
4 ppt on the challenge of poverty (short version) by bp broderick pabillo
4   ppt on the challenge of poverty (short version) by bp broderick pabillo4   ppt on the challenge of poverty (short version) by bp broderick pabillo
4 ppt on the challenge of poverty (short version) by bp broderick pabilloDlgltsbm
 
4 ppt on the challenge of poverty (short version) by bp broderick pabillo
4   ppt on the challenge of poverty (short version) by bp broderick pabillo4   ppt on the challenge of poverty (short version) by bp broderick pabillo
4 ppt on the challenge of poverty (short version) by bp broderick pabilloDlgltsbm
 
4 ppt on the challenge of poverty (short version) by bp broderick pabillo
4   ppt on the challenge of poverty (short version) by bp broderick pabillo4   ppt on the challenge of poverty (short version) by bp broderick pabillo
4 ppt on the challenge of poverty (short version) by bp broderick pabilloDlgltsbm
 
Naibei final copy resach
Naibei final copy resachNaibei final copy resach
Naibei final copy resachphilip Naibei
 
MLK, The Drum Major Instinct As the note at the top of the attac
MLK, The Drum Major Instinct As the note at the top of the attacMLK, The Drum Major Instinct As the note at the top of the attac
MLK, The Drum Major Instinct As the note at the top of the attacIlonaThornburg83
 
Catholic social teaching
Catholic social teachingCatholic social teaching
Catholic social teachingIntien Bontog
 
Catholic social teaching
Catholic social teachingCatholic social teaching
Catholic social teachingIntien Bontog
 
Categories in Pastoral Counseling
Categories in Pastoral CounselingCategories in Pastoral Counseling
Categories in Pastoral CounselingCelia Munson, BCCC
 
The New Modernization Perspective
The New Modernization PerspectiveThe New Modernization Perspective
The New Modernization PerspectiveStephanie Dongon
 
Politics and Catholic social teaching, apayao
Politics and Catholic social teaching, apayaoPolitics and Catholic social teaching, apayao
Politics and Catholic social teaching, apayaoLeonard Guiang
 

Similar to Challenges in Doing Church-Initiated Christian Development in the Philippines (20)

Christian_Community_Heckman_2016
Christian_Community_Heckman_2016Christian_Community_Heckman_2016
Christian_Community_Heckman_2016
 
Lesson-3.pptx
Lesson-3.pptxLesson-3.pptx
Lesson-3.pptx
 
Social teaching 2
Social teaching 2Social teaching 2
Social teaching 2
 
Social teaching 2
Social teaching 2Social teaching 2
Social teaching 2
 
catholicsocialteaching-120113053331-phpapp01 (1).pptx
catholicsocialteaching-120113053331-phpapp01 (1).pptxcatholicsocialteaching-120113053331-phpapp01 (1).pptx
catholicsocialteaching-120113053331-phpapp01 (1).pptx
 
4 ppt on the challenge of poverty (short version) by bp broderick pabillo
4   ppt on the challenge of poverty (short version) by bp broderick pabillo4   ppt on the challenge of poverty (short version) by bp broderick pabillo
4 ppt on the challenge of poverty (short version) by bp broderick pabillo
 
4 ppt on the challenge of poverty (short version) by bp broderick pabillo
4   ppt on the challenge of poverty (short version) by bp broderick pabillo4   ppt on the challenge of poverty (short version) by bp broderick pabillo
4 ppt on the challenge of poverty (short version) by bp broderick pabillo
 
4 ppt on the challenge of poverty (short version) by bp broderick pabillo
4   ppt on the challenge of poverty (short version) by bp broderick pabillo4   ppt on the challenge of poverty (short version) by bp broderick pabillo
4 ppt on the challenge of poverty (short version) by bp broderick pabillo
 
Resilience trauma-pastoral-recovery
Resilience trauma-pastoral-recoveryResilience trauma-pastoral-recovery
Resilience trauma-pastoral-recovery
 
Step 3 - Final
Step 3 - FinalStep 3 - Final
Step 3 - Final
 
Scl3 notes
Scl3 notesScl3 notes
Scl3 notes
 
Naibei final copy resach
Naibei final copy resachNaibei final copy resach
Naibei final copy resach
 
MLK, The Drum Major Instinct As the note at the top of the attac
MLK, The Drum Major Instinct As the note at the top of the attacMLK, The Drum Major Instinct As the note at the top of the attac
MLK, The Drum Major Instinct As the note at the top of the attac
 
Catholic social teaching
Catholic social teachingCatholic social teaching
Catholic social teaching
 
Catholic social teaching
Catholic social teachingCatholic social teaching
Catholic social teaching
 
Categories in Pastoral Counseling
Categories in Pastoral CounselingCategories in Pastoral Counseling
Categories in Pastoral Counseling
 
The New Modernization Perspective
The New Modernization PerspectiveThe New Modernization Perspective
The New Modernization Perspective
 
Public health and the church: theological groundings
Public health and the church: theological groundingsPublic health and the church: theological groundings
Public health and the church: theological groundings
 
Week-3.pdf
Week-3.pdfWeek-3.pdf
Week-3.pdf
 
Politics and Catholic social teaching, apayao
Politics and Catholic social teaching, apayaoPolitics and Catholic social teaching, apayao
Politics and Catholic social teaching, apayao
 

More from Robert Munson

Apostles/Evangelists of the First Three Centuries as Exemplars for Modern M...
Apostles/Evangelists of the First Three Centuries as Exemplars  for  Modern M...Apostles/Evangelists of the First Three Centuries as Exemplars  for  Modern M...
Apostles/Evangelists of the First Three Centuries as Exemplars for Modern M...Robert Munson
 
Biblical Theology--- Between the Testaments
Biblical Theology--- Between the TestamentsBiblical Theology--- Between the Testaments
Biblical Theology--- Between the TestamentsRobert Munson
 
Biblical Theology Prologue
Biblical Theology PrologueBiblical Theology Prologue
Biblical Theology PrologueRobert Munson
 
Member Care for Asian Missionaries
Member Care for Asian MissionariesMember Care for Asian Missionaries
Member Care for Asian MissionariesRobert Munson
 
Missionary Member Care Models
Missionary Member Care ModelsMissionary Member Care Models
Missionary Member Care ModelsRobert Munson
 
Cross-cultural Pastoral Counseling
Cross-cultural Pastoral CounselingCross-cultural Pastoral Counseling
Cross-cultural Pastoral CounselingRobert Munson
 
Various Rules of Interreligious Dialogue
Various Rules of Interreligious DialogueVarious Rules of Interreligious Dialogue
Various Rules of Interreligious DialogueRobert Munson
 
Dialogue, Other Religions and Evangelism
Dialogue, Other Religions and EvangelismDialogue, Other Religions and Evangelism
Dialogue, Other Religions and EvangelismRobert Munson
 
CPSP-Philippines Chaplaincy and Pastoral Care Programs
CPSP-Philippines Chaplaincy and Pastoral Care ProgramsCPSP-Philippines Chaplaincy and Pastoral Care Programs
CPSP-Philippines Chaplaincy and Pastoral Care ProgramsRobert Munson
 
Bonsai Theory of Church Growth
Bonsai Theory of Church GrowthBonsai Theory of Church Growth
Bonsai Theory of Church GrowthRobert Munson
 
Better than New: Christian Perfection as Informed by Wabi Sabi
Better than New:  Christian Perfection as  Informed by Wabi SabiBetter than New:  Christian Perfection as  Informed by Wabi Sabi
Better than New: Christian Perfection as Informed by Wabi SabiRobert Munson
 
Better than New: Christian Perfection as Informed by Wabi Sabi
Better than New:  Christian Perfection as  Informed by Wabi SabiBetter than New:  Christian Perfection as  Informed by Wabi Sabi
Better than New: Christian Perfection as Informed by Wabi SabiRobert Munson
 
Holistic Ministry and Church Planting in the Philippines
Holistic Ministry and Church Planting in the PhilippinesHolistic Ministry and Church Planting in the Philippines
Holistic Ministry and Church Planting in the PhilippinesRobert Munson
 
Why Study Church History
Why Study Church HistoryWhy Study Church History
Why Study Church HistoryRobert Munson
 
Biblical Theology in Relation to Other Categories of Theology
Biblical Theology in Relation to Other Categories of TheologyBiblical Theology in Relation to Other Categories of Theology
Biblical Theology in Relation to Other Categories of TheologyRobert Munson
 
Paul in Athens and Interreligious Communication
Paul in Athens and Interreligious CommunicationPaul in Athens and Interreligious Communication
Paul in Athens and Interreligious CommunicationRobert Munson
 
Do We Worship the Same God? A Challenge of Dialogue
Do We Worship the Same God? A Challenge of DialogueDo We Worship the Same God? A Challenge of Dialogue
Do We Worship the Same God? A Challenge of DialogueRobert Munson
 

More from Robert Munson (20)

Apostles/Evangelists of the First Three Centuries as Exemplars for Modern M...
Apostles/Evangelists of the First Three Centuries as Exemplars  for  Modern M...Apostles/Evangelists of the First Three Centuries as Exemplars  for  Modern M...
Apostles/Evangelists of the First Three Centuries as Exemplars for Modern M...
 
Missions in Samaria
Missions in SamariaMissions in Samaria
Missions in Samaria
 
Biblical Theology--- Between the Testaments
Biblical Theology--- Between the TestamentsBiblical Theology--- Between the Testaments
Biblical Theology--- Between the Testaments
 
Biblical Theology Prologue
Biblical Theology PrologueBiblical Theology Prologue
Biblical Theology Prologue
 
Member Care for Asian Missionaries
Member Care for Asian MissionariesMember Care for Asian Missionaries
Member Care for Asian Missionaries
 
Missionary Member Care Models
Missionary Member Care ModelsMissionary Member Care Models
Missionary Member Care Models
 
Cross-cultural Pastoral Counseling
Cross-cultural Pastoral CounselingCross-cultural Pastoral Counseling
Cross-cultural Pastoral Counseling
 
Various Rules of Interreligious Dialogue
Various Rules of Interreligious DialogueVarious Rules of Interreligious Dialogue
Various Rules of Interreligious Dialogue
 
Dialogue, Other Religions and Evangelism
Dialogue, Other Religions and EvangelismDialogue, Other Religions and Evangelism
Dialogue, Other Religions and Evangelism
 
CPSP-Philippines Chaplaincy and Pastoral Care Programs
CPSP-Philippines Chaplaincy and Pastoral Care ProgramsCPSP-Philippines Chaplaincy and Pastoral Care Programs
CPSP-Philippines Chaplaincy and Pastoral Care Programs
 
Bonsai Theory of Church Growth
Bonsai Theory of Church GrowthBonsai Theory of Church Growth
Bonsai Theory of Church Growth
 
Missions in Samaria
Missions in SamariaMissions in Samaria
Missions in Samaria
 
Better than New: Christian Perfection as Informed by Wabi Sabi
Better than New:  Christian Perfection as  Informed by Wabi SabiBetter than New:  Christian Perfection as  Informed by Wabi Sabi
Better than New: Christian Perfection as Informed by Wabi Sabi
 
Better than New: Christian Perfection as Informed by Wabi Sabi
Better than New:  Christian Perfection as  Informed by Wabi SabiBetter than New:  Christian Perfection as  Informed by Wabi Sabi
Better than New: Christian Perfection as Informed by Wabi Sabi
 
Holistic Ministry and Church Planting in the Philippines
Holistic Ministry and Church Planting in the PhilippinesHolistic Ministry and Church Planting in the Philippines
Holistic Ministry and Church Planting in the Philippines
 
Why Study Church History
Why Study Church HistoryWhy Study Church History
Why Study Church History
 
Biblical Theology in Relation to Other Categories of Theology
Biblical Theology in Relation to Other Categories of TheologyBiblical Theology in Relation to Other Categories of Theology
Biblical Theology in Relation to Other Categories of Theology
 
Paul in Athens and Interreligious Communication
Paul in Athens and Interreligious CommunicationPaul in Athens and Interreligious Communication
Paul in Athens and Interreligious Communication
 
Do We Worship the Same God? A Challenge of Dialogue
Do We Worship the Same God? A Challenge of DialogueDo We Worship the Same God? A Challenge of Dialogue
Do We Worship the Same God? A Challenge of Dialogue
 
Interfaith Dialogue
Interfaith DialogueInterfaith Dialogue
Interfaith Dialogue
 

Recently uploaded

The Chronological Life of Christ part 097 (Reality Check Luke 13 1-9).pptx
The Chronological Life of Christ part 097 (Reality Check Luke 13 1-9).pptxThe Chronological Life of Christ part 097 (Reality Check Luke 13 1-9).pptx
The Chronological Life of Christ part 097 (Reality Check Luke 13 1-9).pptxNetwork Bible Fellowship
 
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in KarachiNo.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in KarachiAmil Baba Mangal Maseeh
 
black magic specialist amil baba pakistan no 1 Black magic contact number rea...
black magic specialist amil baba pakistan no 1 Black magic contact number rea...black magic specialist amil baba pakistan no 1 Black magic contact number rea...
black magic specialist amil baba pakistan no 1 Black magic contact number rea...Amil Baba Mangal Maseeh
 
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in KarachiNo.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in KarachiAmil Baba Mangal Maseeh
 
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in KarachiNo.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in KarachiAmil Baba Naveed Bangali
 
Study of the Psalms Chapter 1 verse 1 - wanderean
Study of the Psalms Chapter 1 verse 1 - wandereanStudy of the Psalms Chapter 1 verse 1 - wanderean
Study of the Psalms Chapter 1 verse 1 - wandereanmaricelcanoynuay
 
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in KarachiNo.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in KarachiAmil Baba Mangal Maseeh
 
Culture Clash_Bioethical Concerns_Slideshare Version.pptx
Culture Clash_Bioethical Concerns_Slideshare Version.pptxCulture Clash_Bioethical Concerns_Slideshare Version.pptx
Culture Clash_Bioethical Concerns_Slideshare Version.pptxStephen Palm
 
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in KarachiNo.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachiamil baba kala jadu
 
Call Girls in Greater Kailash Delhi 💯Call Us 🔝8264348440🔝
Call Girls in Greater Kailash Delhi 💯Call Us 🔝8264348440🔝Call Girls in Greater Kailash Delhi 💯Call Us 🔝8264348440🔝
Call Girls in Greater Kailash Delhi 💯Call Us 🔝8264348440🔝soniya singh
 
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in KarachiNo.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in KarachiAmil Baba Mangal Maseeh
 
原版1:1复刻莫纳什大学毕业证Monash毕业证留信学历认证
原版1:1复刻莫纳什大学毕业证Monash毕业证留信学历认证原版1:1复刻莫纳什大学毕业证Monash毕业证留信学历认证
原版1:1复刻莫纳什大学毕业证Monash毕业证留信学历认证jdkhjh
 
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in KarachiNo.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in KarachiAmil Baba Naveed Bangali
 
Unity is Strength 2024 Peace Haggadah + Song List.pdf
Unity is Strength 2024 Peace Haggadah + Song List.pdfUnity is Strength 2024 Peace Haggadah + Song List.pdf
Unity is Strength 2024 Peace Haggadah + Song List.pdfRebeccaSealfon
 
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in KarachiNo.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in KarachiAmil Baba Naveed Bangali
 
A Costly Interruption: The Sermon On the Mount, pt. 2 - Blessed
A Costly Interruption: The Sermon On the Mount, pt. 2 - BlessedA Costly Interruption: The Sermon On the Mount, pt. 2 - Blessed
A Costly Interruption: The Sermon On the Mount, pt. 2 - BlessedVintage Church
 

Recently uploaded (20)

The Chronological Life of Christ part 097 (Reality Check Luke 13 1-9).pptx
The Chronological Life of Christ part 097 (Reality Check Luke 13 1-9).pptxThe Chronological Life of Christ part 097 (Reality Check Luke 13 1-9).pptx
The Chronological Life of Christ part 097 (Reality Check Luke 13 1-9).pptx
 
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in KarachiNo.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
 
St. Louise de Marillac: Animator of the Confraternities of Charity
St. Louise de Marillac: Animator of the Confraternities of CharitySt. Louise de Marillac: Animator of the Confraternities of Charity
St. Louise de Marillac: Animator of the Confraternities of Charity
 
young Call girls in Dwarka sector 3🔝 9953056974 🔝 Delhi escort Service
young Call girls in Dwarka sector 3🔝 9953056974 🔝 Delhi escort Serviceyoung Call girls in Dwarka sector 3🔝 9953056974 🔝 Delhi escort Service
young Call girls in Dwarka sector 3🔝 9953056974 🔝 Delhi escort Service
 
black magic specialist amil baba pakistan no 1 Black magic contact number rea...
black magic specialist amil baba pakistan no 1 Black magic contact number rea...black magic specialist amil baba pakistan no 1 Black magic contact number rea...
black magic specialist amil baba pakistan no 1 Black magic contact number rea...
 
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in KarachiNo.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
 
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in KarachiNo.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
 
Study of the Psalms Chapter 1 verse 1 - wanderean
Study of the Psalms Chapter 1 verse 1 - wandereanStudy of the Psalms Chapter 1 verse 1 - wanderean
Study of the Psalms Chapter 1 verse 1 - wanderean
 
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in KarachiNo.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
 
young Whatsapp Call Girls in Adarsh Nagar🔝 9953056974 🔝 escort service
young Whatsapp Call Girls in Adarsh Nagar🔝 9953056974 🔝 escort serviceyoung Whatsapp Call Girls in Adarsh Nagar🔝 9953056974 🔝 escort service
young Whatsapp Call Girls in Adarsh Nagar🔝 9953056974 🔝 escort service
 
Culture Clash_Bioethical Concerns_Slideshare Version.pptx
Culture Clash_Bioethical Concerns_Slideshare Version.pptxCulture Clash_Bioethical Concerns_Slideshare Version.pptx
Culture Clash_Bioethical Concerns_Slideshare Version.pptx
 
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in KarachiNo.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
 
Call Girls in Greater Kailash Delhi 💯Call Us 🔝8264348440🔝
Call Girls in Greater Kailash Delhi 💯Call Us 🔝8264348440🔝Call Girls in Greater Kailash Delhi 💯Call Us 🔝8264348440🔝
Call Girls in Greater Kailash Delhi 💯Call Us 🔝8264348440🔝
 
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in KarachiNo.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
 
原版1:1复刻莫纳什大学毕业证Monash毕业证留信学历认证
原版1:1复刻莫纳什大学毕业证Monash毕业证留信学历认证原版1:1复刻莫纳什大学毕业证Monash毕业证留信学历认证
原版1:1复刻莫纳什大学毕业证Monash毕业证留信学历认证
 
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in KarachiNo.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
 
Unity is Strength 2024 Peace Haggadah + Song List.pdf
Unity is Strength 2024 Peace Haggadah + Song List.pdfUnity is Strength 2024 Peace Haggadah + Song List.pdf
Unity is Strength 2024 Peace Haggadah + Song List.pdf
 
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in KarachiNo.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
No.1 Amil baba in Pakistan amil baba in Lahore amil baba in Karachi
 
🔝9953056974 🔝young Delhi Escort service Vinay Nagar
🔝9953056974 🔝young Delhi Escort service Vinay Nagar🔝9953056974 🔝young Delhi Escort service Vinay Nagar
🔝9953056974 🔝young Delhi Escort service Vinay Nagar
 
A Costly Interruption: The Sermon On the Mount, pt. 2 - Blessed
A Costly Interruption: The Sermon On the Mount, pt. 2 - BlessedA Costly Interruption: The Sermon On the Mount, pt. 2 - Blessed
A Costly Interruption: The Sermon On the Mount, pt. 2 - Blessed
 

Challenges in Doing Church-Initiated Christian Development in the Philippines

  • 1. CHALLENGES IN CHURCH-INITIATED COMMUNITY DEVELOPMENT IN THE PHILIPPINES BY ROBERT H. MUNSON SEPTEMBER 2007
  • 2. TABLE OF CONTENTS INTRODUCTION............................................. 1 CHAPTERS I. BACKGROUND AND DEFINITIONS........................... 3 Community Development............................ 3 Wholism.......................................... 5 Church-initiated................................. 8 II. CHALLENGES WITHIN THE PHILIPPINE CHURCH CONTEXT......9 Theology..........................................9 Lack of Resources................................14 Focus on Relief..................................17 Lack of Example..................................18 III. CHALLENGES WITHIN THE PHILIPPINE CONTEXT...........20 Cultural Factors.................................20 Historical Factors...............................24 IV. CHALLENGES FROM NON-CONTEXTUAL ISSUES..............28 Money............................................28 Uncertain Role of Social Ministry................32 Fragmentation....................................35 Leadership.......................................37 CONCLUSION...............................................39 WORKS CITED..............................................44
  • 3. INTRODUCTION This paper will look at the challenges involved in church-initiated wholistic community development in the Philippines. Much has been said about community development, wholistic community development, and even wholistic community development in the Philippines. However, information on work that is church-initiated within the Philippines is lacking. Understanding the challenges of church-initiated wholistic community development in the Philippines may lead to corrective measures. Along with literary research, interviews were done with several practitioners of community development in the Philippines. Ten individuals were interviewed involved with different aspects of community development, providing a wide range of experience and involvement. The results of this research are in no sense complete or unabridged. Rather they focus on issues that have been brought up and emphasized by both researchers and practitioners in wholistic community development. Community development fits within the broader context of Christian social ministry. Social ministry describes service to God that is evidenced in meeting felt and actual needs of people. A classic verse that speaks of this is Micah 6:8. “He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?”1 The context of the passage shows the social intent. The verse acts as a bridge between two aspects of people’s lives— relationship with God and relationship with others. God is condemning those who seek to please Him with worship, sacrifice, and praise, and yet are abusive, unjust, and neglectful of those in need. The prophet Micah clearly shows such a mindset is a rejection of God. One cannot please God while ignoring the plight of the needy. The balance is repeated in the New Testament. This is seen in the Great Commandment (Luke 10:27), in the last Judgment in Matthew 25, and in the call of Christ (Luke 4:18-19). Social ministry is an absolute requirement of all Christians. The whole book of Nehemiah is a description of a wholistic community development program. Therefore, wholistic community development is biblically described and supported, if not biblically mandated.
  • 4. CHAPTER I BACKGROUND AND DEFINITIONS Community Development The term “community development” has been used broadly for years. The two words in “community development” are useful in contrasting it with what it is not. The term “community” is primarily in contrast to the term “individual”. Much Christian work is involved with individuals. However, in community development, the emphasis is in drawing individuals, families, social classes, and other social units together to work functionally for the good of all social entities. The second is the difference between development and relief. Relief is typically a short-term ministry to meet felt needs. One definition would be “the urgent provision of resources to reduce suffering from a natural or human-made disaster. This will usually require the provision of emergency aid. It is immediate and temporary. It is prolonged only when self-reliance is impossible.” In addition to that, “this provision is virtually unconditional and assumes nothing will be paid back later.”2 Community development, on the other hand, is “a process enabling a community to provide for its own needs beyond former levels, with dignity and justice. In short, it is the improved capacity of a community to meet its needs. Development must be indigenous, comprehensive, long-term and aimed for improved self-reliance.”3 Since so many Christian groups confuse the two (relief and development), it may be useful to see them in contrast. Agriculture Magazine recently placed two articles next to each other about aid provided to communities in Mindanao. One article was about a food aid program costing 25 million US dollars to feed 18,000 day care children, and 85,000 mothers and young chidren daily. It also was involved in feeding 150,000 individuals through food-to-work and food-to-training plans, in giving a week’s emergency rations to 3,100 families displaced by regional fighting, giving deworming tablets to 225,000 children, and providing iron tablets to 24,000 pregnant women. This is relief. It is providing items to individuals due to emergent need. The only truly long-term goal is the hope that such relief will reduce political and economic tensions in the region long enough for peace plan development to take place.4 The second article was about work to grow food businesses in a different part of Mindanao. The program worked with communities providing training, small financial grants, and a cooperative marketing strategy. This allowed the development of new food processing businesses within the community. This is a major part of community development. It is focused on communities and is tied to training and long-term self- sufficiency.5 Wholism Many articles use the word “holism” rather than “wholism”. They are meant to be the same word. In this paper they are used interchangeably, depending on the spelling used by different sources. This author prefers “wholism” since it more clearly connects the word with the central focus on “wholeness”. The term “holism” gives the mistaken impression that it is tied to the word “holy”. Wholism is a term that describes the needs and the growth of the whole person. The “whole person” suggests that one does not subdivide the person into different aspects but seeks the good of the whole. Among secular organizations, ‘holism’ may avoid the spiritual aspect. In this case, holism involves at least three areas: physical or infrastructure development, economic development, and human investment (such as education, employment, public safety, and health).6 The area that separates this type of wholism
  • 5. from traditional (non-religious) community development is that it is focused on serving people and promoting self-sufficiency in communities, rather than emphasizing the creation of buildings and artifacts. 7 Christian Wholistic Community Development applauds this but sees error in ignoring the spiritual aspects of humans. To treat the whole person, one cannot ignore a major component. If one were to sub-divide the whole person into different aspects of being, it would suggest that wholistic development work would include: physical, mental, emotional, spiritual, economic, political, and social. Fred Gabriel, a community developer in Antique Province noted that Christian wholistic community development differs in two major ways: • The main focus is “the development of the person’s life as a whole.” • “The integration of spiritual with the physical component that creates lasing development change in people’s lives.”8 It is important to note that the differing understandings of wholism can lead to a great deal of missional confusion. Charles Ringma noted that the term ‘holism’ is used in different ways in biology, biological evolution, sociological theories, general systems theory, psychology, structural anthropology, linguistics, and natural sciences.9 Missiologists, likewise, differ on the word as well. Church-initiated Church-initiated suggests that the impetus of community development comes from a church or several churches. It is the change agent… the catalyst. This does not mean that a church “does it alone”. In fact, partnership is a necessary aspect of community development. Nor does it mean that the community development is owned by the church. In fact, community development should lead toward community ownership. Rather, it means that churches take the lead (rather than foreign missionaries, parachurch organizations, Non-Government Organizations (NGOs), or government entities) to create community development within their own communities. This differs from “church-based” community development where the church takes ownership of the community development. 10
  • 6. CHAPTER II CHALLENGES WITHIN THE PHILIPPINE CHURCH CONTEXT Theology It is commonly said, “Orthopraxy (right practice) follows Orthodoxy (right beliefs).” It was noted in the research that the inverse can also be true. That is, bad practice follows wrong beliefs. Dualism Rene Gabaldon took particular note in the area of theology. He is the Vice President of Community Development for Dakilang Pagibig DIADEM Ministries. He has over twenty years experience with government-initiated community development. He noted that many churches have accepted a form of practical dualism. Some churches view the world in terms of the “sacred” and the “secular”. It is the job of the church to be involved in “sacred” activities, and to shun “secular” activities. Churches may reach out with door-to-door evangelism, music rallies, bible studies, or open-air crusades. This is because, at some time in the past, these activities were placed in the category “sacred”. However, many of the activities that meet physical, emotional, social, financial, or political needs became deemed by these same churches to be “secular”.11 Such a belief directs churches away from social ministry. There is another form of dualism that can be found in the church. Jonathan Exiomo, head of Alliance Graduate School, sees the church failing to positively affect society because of the separation of belief and behavior… where orthodoxy does not lead to orthopraxy. He relates, “The agents of transformation are the people of God who emulate the values of truly transformed human beings. But why, we ask, do the Philippines—despite its reputation as the only Christian Nation in Asia—have the bad portrait of being the third most corrupt nation in Asia? … The culprit is an apparent dualism in thought and action concerning the game of religiousity, resulting in moral failure.”12 Churches often find justification for failing to impact the society around them. Sometimes it is based on a desire to be “pure and separate”. Sometimes it is based on an interpretation of the concept of separation of church and state or being obedient to higher civil authorities. Regardless, the result is that the church is inactive in transformation. Exiomo believes this dualism springs from a misunderstanding of self. “Self” has no true meaning without co-existence with the “other”. Recognizing our place in the world links us with others and our responsibility to others. A failure to recognize the interconnectedness to others leads to actions based on personal appetites, which tends toward the status quo. Exiomo sums up the problem, “In effect, the individual ratifies the ‘value-system’ through conformity.” 13 Nature of the Gospel Another theological challenge is found in the area of the nature of the Gospel. Carlo Moran is a community developer who works with families of leprosy patients in Manila. He pointed out that many seminaries produce church workers and community developers with theological views that inhibit a proper understanding of wholistic development. He noted in particular those with a liberal theological viewpoint that shift the emphasis to economic and political ends. “Controversial liberal theological views mixing with present political and social views in the Philippine setting make holistic development programs ambiguous if not blurry in their sincere original intent.”14 This can result in a tendency toward the goals of Liberation theology, with its focus on Marxist social models, or towards Classical Liberalism
  • 7. in what some describe as the “Social Gospel”. In both cases, the focus on spiritual (or God-focused) aspects of wholism are reduced or neglected. Patrick Johnstone noted that because of the above concerns, Evangelicals have often avoided linking missions directly with social programs.15 Rene Gabaldon stated that this reaction has led to many Evangelical churches believing that “the call of the church is to reach the lost through ‘spiritual’ means alone.”16 This reaction puts them in sharp contrast with Evangelicals in the past. “Great evangelical awakenings in the past have been accompanied by a multiplicity of evangelical social initiatives that transformed conditions of the less privileged of society. … Missionaries of the last century strongly emphasized education, social reforms and bringing health programs to Western colonial territories as an essential component of bringing the gospel message. … Many examples could be given—Evangelicals such as Wilberforce and the fight for the banning of slavery, Elizabeth Fry and the reform of prisons, George Muller and the care of orphans and so on.”17 Lack of Contextualization A further theological concern in churches is a lack of contextualization. Charles Ringma noted “that holism and community are very much the issues of the Western world.”18 They were created to counteract Western tendencies toward dualism and individualism. Wholism needs to move beyond its Western roots. “Given the diversity and pluralisms in our world, a monochrome concept of holism does not make any sense. Holism, like everything else, must be contextualized reality.”19 Carlo Moran noted a similar concern. He stated that the Western context of wholistic community development has led to two conditions in the Philippines. The first is the lack of real concern about wholistic community development by many Filipinos. The other is the condition, related to the first, that most developmental programs come from outside of the Philippines. He hoped that Filipino theologians will work to develop at least “one good Filipino book about theology and holistic development.”20 Lack of Resources Resources are always a concern in community development. Resources needs must be evaluated, collected, and utilized. Their initial lack creates at least some of the problems in a community. Financial and Material Resources One critical concern for churches in doing community development is in the area of the perception of lack of financial and material resources. This was brought up in the interview with Reynold Abellera. He is the head of One Hope Ministry (OHM), which trains young pastors to lead churches and do community development in rural areas of the Philippines. The interview took place during community development training at OHM and comments from the students emphasized this perception. Several said words to the effect of “How can we do community development? We have no money? We have nothing to offer the community?”21 Lack of Trained Human Resources A second lack of resources is in the lack of trained church individuals for community development. The Mindanao Baptist Rural Life Center and its BOOST program work to change this, combining agricultural training, health, nutrition, and Christian living.22 Some other groups are seeking to do the same thing, such as Holistic Community Development and Initiatives (HCDI), OHM, Baguio School of Missions, and the
  • 8. Alliance Graduate School. However, one concern noted by several was the lack of pastors trained in community development. Most of the training is being done for out-of-school youth or missionaries. Much of the training is designed for outsiders to be trained and then enter a community. However, there is a growing interest in some Bible schools in Northern Luzon to change this plan and begin to train local church leaders. It is already recognized that community developers can be part of the community. Palmer described three categories of people involved in community development. They are “big picture people” (government, NGOs, sources of funding, etc.), change agents (aka catalysts or facilitators), and locals. He pointed out that big picture people are outsiders (with respect to the community) and locals are, necessarily, insiders. However, he noted that change agents can be outsiders or insiders. The skills of such a person (or persons) needs not be highly specialized. The change agent should be a generalist who leaves the technical details in the hands of specialists.23 Therefore, a church does not need to be an expert in all matters of community development, but should have an understanding of basic development principles and know how to partners with locals and big picture people. Focus on Relief Relief seeks to alleviate immediate felt needs without long-term growth and without focus on community building. Rene Gabaldon noted that churches focus on helps projects or disaster relief. They do not do much in the area of community development.24 Rhodora Mendoza concurred. Mendoza is the head of HCDI. This group, centered in Carcar, Cebu, does holistic community development and trains others for community development as well. She said, Community development work in the Philippines is done by GOs (Government Organizations) and NGOs (Non-Government Organizations). Churches and aid organizations are mostly relief- oriented. Seldom can you find them doing ‘real’ community development work. … One challenge is to instill in the people ownership of the program and to do something to improve their lot since most people, especially in poor communities, are relief-oriented and the church, or most church- initiated projects, are doing just that.25 Lack of Example All of the above causes have resulted in a lack of good examples for church-initiated community development. Reynold Abellera noted this concern particularly. He stated, “When we talk to the students or go to the churches and talk about doing community development, they want to see where this has been done before. I don’t have an answer for them. Therefore, we have to be the example.”26 There are precious few examples of churches initiating community development. There are many that do relief-type ‘helps’ projects. Servant Partners is a Missionary organization that plants churches utilizing community development. But the churches do not initiate community development. The Mindanao Baptist Rural Life Center is an NGO that is very active in the Southern Philippines in Community Development. Its method centers on have a community outsider acting as a “catalyst” for change. This is the role of community development facilitator, with members of the community as the “prime movers” in the development process.27 The church is not the source of community development, but one of the fruits. Community Health Evangelism (or “CHE”) is a holistic community development program created by Lifewind International (formerly Medical Ambassadors International). It’s primary method is “Community-based CHE”. There are also Government-based and Family-based CHE. Finally there is church-based and church-initiated CHE. CHE that is church-initiated has so far had limited utilization.28 Lack of good examples tends to perpetuate the condition.
  • 9. CHAPTER III CHALLENGES WITHIN THE PHILIPPINE CONTEXT Cultural Factors It is possible that some cultural traits can inhibit effective community development. No cultural trait is static or impossible to deal with. However, it is important to be familiar with certain traits to account for them. “Utang na Loob” Aaron Smith mentioned the concept of “utang na loob” (implied debt). Aaron is an Internship Coordinator for Servant Partners. He helps train individuals for community development and churchplanting in urban slums. Regarding development, “When it is tied to a church, people tend to see it as a handout rather than true Community Development, where the community is heavily involved in their own development.”29 Community assistance can become viewed as a relief gift that must be paid back. The attitude can be seen in “people coming to church/Bible study just to get the social benefit.”30 The result is not a community drawn together to grow wholistically, but individuals dependently remaining in a “rice Christian” status. Justice Kubi noted concerns as to how “utang na loob” can damage the response to Christian social ministry, since it rejects the idea of “something for nothing”. He is the head of Baguio School of Missions, which teaches future missionaries in mission principles, including community development. He is also, presently, working on his doctorate in Rural Development at Benguet State University. He stated, “Here in this nation, people have the mindset that nothing is free. Any good a person does to somebody always has strings attached to it. Therefore, it is hard for them to see the genuineness of the work offered to them. People have a reluctant spirit until they have had time to test the work itself.”31 “Bahala Na” Another possible issue within the Philippine context is the trait of “bahala na”. While it does have some usefulness, Tereso Casino agrees with Filipino behaviorist, Tomas D. Andres who stated, “Bahala na works against individual and social progress. … It harnesses one’s behavior to a submissiveness that eats up one’s sense of responsibility and personal independence. It provides one with a false sense of self- confidence to proceed with an unsound action in the belief that somehow one will manage to get by.”32 With roots in Animism, Hinduism, Islam, and Catholicism, the concept of “bahala na” is deeply embedded in Filipino culture.33 According to Theresa Roca Lua, “we need to address their fatalistic thinking as demonstrated by their bahala na (“come what may”) attitude, their emphasis on palad (“palm of the hand”), tadhana (“destiny”), swerte (“good luck”) or malas (“bad luck”). For the poor to take responsibility for their own development, we need to help them be liberated from fatalism.”34 “This force has no real similarity to the personal God of Christianity, yet many still confuse the concepts of “bahala na” and “God’s will”.35 While “bahala na” may help give peace of mind during difficulties, it stifles social and individual growth and change. Bruce Francis, of Union International Church, noted some efforts he had in doing agricultural development work in Isabela. He had sought to help the poor in a community in Isabela by providing them with fruit trees. The local people stated that they did not desire to have any fruit trees. The argument they gave was, “Why bother? People will just come and steal the fruit anyway!”36 Such a statement makes
  • 10. no sense except within a mindset of resigned fatalism that prevents growth and change. Since growth and change are imperatives of community development, ‘bahala na’ remains a major challenge. Historical Factors While culture provides challenges to change, so does history. It creates perceptions and habits that are difficult to overcome. Community Development History Rene Gabaldon pointed out that community development, historically, has primarily been the responsibility of the government.37 In the early years of the Republic of the Philippines, community development was centered in the work of the PACD (Office of the Presidential Assistant on Community Development) which received its funding from the US International Cooperation Administration and the Philippine Government.38 Even though NGOs and International Agencies have joined in doing community development in the Philippines, there is still, often, the presumption in many that it is the “job of the government.” Perception of Government Corruption History also affects due to the attitude regarding government leaders. Reynold Abellera noted that there is a perception that government officials and departments are corrupt. This perception goes far back into at least colonial times. Regardless of whether this perception is accurate, the perception of corruption leads to a couple of negative effects. It makes churches unwilling to work with government entities for fear of being “tainted” by them. It also leads to the presumption that local governments do not desire to improve the community.39 Since community development requires partnering with local governments, this perception hinders partnership. Track Record of Non-government Organizations Historical problems go beyond the government; they also apply to churches and non-government organizations. Carlo Moran noted problems in the past working with churches that have hidden agendas that hinder true holistic development. “Holistic development programs must make their way to churches for such programs demand a pure, truthful, biblical, and spiritual content. But when these churches embroil themselves too much with politics, fame, and prosperous businesses, their development programs may be reliant materially, but spiritually lukewarm like the prosperous church of Laodicea,…”40 Justice Kubi also noted similar concerns. He described problems doing work in Pangasinan. The people were very closed-minded to his work because a previous church had acted in a way that repulsed the community. Justice was judged guilty by association.41 This writer has seen this problem as well in being involved in medical mission work. A medical mission in Kalinga in January 2006 led to a meeting with the governor of that province. He was most gracious and told the team he was so pleased with what it was doing. He said that most groups that come to Kalinga for medical work come with ulterior motives (expecially political). This author has had to address issues with local government leaders regarding problems of other groups that have come to them in the past. Some had come with expired medications, some came to make money (though ostensibly coming for charitable purposes), and many promised much and offered little. Many of these were religious groups. Poor behavior of churches does not merely do damage in the past and present, it sabotages ministry opportunities in the future.
  • 11. CHAPTER IV CHALLENGES FROM NON-CONTEXTUAL ISSUES Some challenges in community development transcend any particular culture, but go to the strategy as a whole. These must be acknowledged if the strategy of community development is to be attempted by any church anywhere. Money The morally ambiguous nature of wealth leads to both good and bad in a community. It is necessary for nearly all community development, but has its own challenges. Dependency A potential risk in community development is in the area of dependency. Although community development is meant to bring communities to interdependent self-suffiency and self-ownership, there is the risk that it never gets beyond external entities giving resources to individuals and groups within the community, creating an unhealthy long-term relationship. According to Glenn Scwartz with regard to churches, “Dollars alone will not create healthy churches. Money in massive amounts will only convince many in our world that they are poor and need outside assistance in order to play an active part in the Kingdom of God.”42 He went on to point out that this can apply to relief and community development as well. He pointed out that if money, without sound missiological strategy could bring about sound wholistic development, “… then Haiti should be a shining example of development in our world. … When mission practice is driven by dollars rather than sound missiological principles, what else can one expect?”43 Focus on Economic Goals Related to the risk of dependency is the risk that development is evaluated strictly in economic terms. There is a genuine question whether more money in a community means a better community. Considering some of the horrors of poverty, it is difficult to see error in wealth. However, wealth has a history of creating many problems as well. Investigation of economic development in Native American reservations has led to differing opinions among missiologists. Some, such as Ray Carlson, see business start-ups, entrepreneurship, and job training as being a clear benefit. Carlson even saw it as beneficial for spiritual growth. May we look upon the poor of our First American cousins and seek to lift them out of that poverty cycle by taking the initiative to help them now. Their interest in the Gospel of the White invaders of their land will be forever limited until the love of Christ is manifested in our enabling them to share in the fruits of this great land, their land.44 However, Terry LeBlanc supports development but is much more concerned of negative aspects. Let us be clear about this: Community development is a good thing. It is desirable to provide for opportunity, to give hope and a reason for being, for health and growth and stability. It honors God when we invest His gifts well and bring forth abundances out of our careful stewardship of them. But, when, under the rubric of development, we disguise unchecked greed for bigger and better and
  • 12. more of Western free enterprise and big business we do a grave disservice to our fellow human beings.45 It may be difficult to separate community development from economic exploitation. Scarcity of Monetary Resources Money is a scarce commodity. This is true in community development work everywhere, but is especially true in the Philippines. In the early years of the Aquino Administration, a great deal of money came in to support democratic reform. However, into the 1990s, the amount of financial support reduced drastically. “This has created a huge vacuum in development assistance and caused many NGOs and POs to close down or reduce their programs. This meant that the communities that they serve have also been deprived of their services.”46 The scarcity of money can be a challenge. Yet it is also an opportunity. As shown above, money can help or harm, so excessive availability of money in community development may lead to waste, power struggles, and dependency. Uncertain Role of Social Ministry Historically, a gap has existed between advocates of evangelism, aimed at conversion and salvation of souls, and advocates of social action, known for its focus on social transformation and political involvements. On one hand, we witness evangelistic crusades typically culminating in altar calls by Billy Graham or Luis Palau. On the other hand, we observe and read about the manifestations of Liberation Theology. This unresolved dichotomy has been and still is the result of a liberal-fundamentalist split in the early 1900s that continues to impact our missiological thinking into the 21st century.47 Some of the problem of the role of wholistic mission stems from how people group or create sets. Bruce Bradshaw used a valuable illustration for looking at historic “theories” regarding social ministry by describing “bounded sets”, “centered sets” and “fuzzy sets”. If considering the question “How do people relate to the Kingdom of God?” In a bounded set, people are either inside the box (those who are part of the Kingdom of God) or outside. Inside are Christians and outside are unbelievers. This gives the appearance of sound theology. But it can result in looking at Christian mission as “getting people from outside of the box to inside of the box.” Social ministry is ignored, or it becomes a cynical ploy to lure people into the box. A second option is the centered set. In this, the Kingdom of God is a point and individuals and communities are seen either moving toward it or away from it. This is useful for viewing community development, but seems to deemphasize the fallenness of man or the need for spiritual transformation. This can lead to minimizing the importance of bringing about a true spiritual change in individuals. Wholistic mission becomes a process of making people think better, act better, and relate to God and man better. Fuzzy sets provide of a middle ground between the two. The boundary between those inside and outside the Kingdom of God are visualized as fuzzy. It better shows the concept of spiritual transformation than a center set. However, it also accounts for the fact that the transition from unbeliever to believer to disciple is a process. Further, it takes into account the fact that we are limited in our understanding, both of the mind of God and the heart of man. The role of wholistic mission is greatly dependent on how one views man and the kingdom of God.48 Jerry Ballard speaks of four historical views regarding the role of social ministry in missions. The first view, mentioned earlier is the “Social Gospel” view. Doing nice things IS doing missions. Proclamation is doing acts of compassion. The second view is the Convenience view. This looks at social ministry as something “nice” to do while doing real mission work… but hardly necessary. The third view is the “Ulterior Motive” view. This is popular with many Evangelicals. Social ministry is only justified in the
  • 13. opening of the hearts of people to the Gospel. This makes compassionate acts of no value in themselves. The fourth view is “Wholistic Ministry”. Unfortunately, when partnering with different Christians, they can be holding any one of these four views. This does not even include all of the views held by non- Christians that one (of a necessity) must be partnered with.49 The appropriate action in a situation will be different dependent on the view held by development team members. These differences can lead to difficulties to stay united. Fragmentation The problem of fragmentation was noted in many different sources. The broadness of this category makes it difficult to cover. Community development involves the creation of an interdependent community working in partnership with various entities within and without itself. Fragmentation is the tearing apart of these relationships. Immaturity of Partners Fragmentation can occur because of immaturity in one or more partners. Glenn Fretz expressed the issue of fragmentation in terms of dependence, independence, and interdependence. Dependence is a state of infant maturity where “others” take the focus over “me”. Independence is a state of adolescent maturity where the focus is on “me” over “others”. Interdependence is a state of adult maturity where the focus is on “me” and “others” interrelating and acting in mutual support. Relief focuses on dependent relationships. Community development seeks to move people from a dependent relationship to interdependent relationships.50 Fragmentation often occurs when one or more parties are unable to leave the adolescent stage. Lack of Shared Vision Another cause of fragmentation is lack of shared vision. According to Council of State Community Development Agencies (COSCDA), One of the most problematic outcomes of this milieu is the absence of a shared vision. A shared vision—in this case, a common understanding of how and to what ends a state (or partner) is going to relate to its poorer communities and people—may be necessary to overcome fragmentation… Without a shared vision, there is no role definition and each program and organizational unit is left to articulate its own objectives and priorities, which complicates communication among service deliverers and resource providers.51 Power Associated with the above causes of fragmentation is the issue of power. Lito Ablos noted this. He is a churchplanter in Benguet province and has been involved in aspects of community development for years. Money can be a problem because whoever handles the money (either money provided from the outside or earnings within the community from economic development projects) has a great deal of power in the decision-making process. Other issues of power include “Who will be the leader?” and “Who will take ownership of the program?” With the right people (with the right amount of maturity and organization) these should be easy questions to answer. However, misunderstandings and power struggles can lead to fragmentation.”52 Leadership
  • 14. Just about every interviewee noted the problem of dependency. Communities must develop to take ownership of their own programs, problems, and resources. A way of noting whether communities are developing properly or not is whether leadership in the community development is becoming indigenized or not. We must train indigenous leaders to take on financial oversight and fundraising while keeping the ministries at a level that will not place excessive demands on these emerging leaders. Development projects often grow too quickly. Then the financial requirements require that leaders from the outside retain their positions and indigenous leaders stay in support roles. Leadership has not indigenized.53 Other sources likewise spoke of the importance of indigenous leadership, but often described this in other terms. Some noted the importance of “community ownership” while others spoke of the importance of “exit strategy” for outside change agents. Either one requires the establishment of local leadership. If the change agent/development leadership springs from the community in the first place, this may help reduce the likelihood of long-term dependence.
  • 15. CONCLUSIONS There is little good data found by this researcher on effective church-initiated wholistic community development in the Philippines. In fact, there are excellent reasons for churches NOT to be involved in community development in the Philippines. • Churches lack material resources. • Churches lack training to do community development • Churches lack effective leadership with the vision, skills, and determination to effect wholistic change in their communities. • Churches have an ineffective theology that often ignores social and physical needs, and overemphasizes the individual and the church over other social units. • Churches lack the will and the discipline for long-term planning and implementation. • Churches tend to be structured around models that emphasize cognitive-focused member care. • Churches are often self-serving-- too focused on numerical church growth and tithe growth. This results in churches seeking short-term schemes, where community outreach becomes viewed cynically (and often correctly) by the community as a ploy to lure people into that church. Yet, there are things about churches that make them vital in wholistic community development. • Churches are needed in wholistic development since they are able to provide God’s contextualized message to the community and the catalyst for spiritual transformation. • Churches, hopefully, provide an example of a functional interdependent community, which the larger community can look to as a model. • Churches are living incarnational entities within the broader community. True community development requires the long-term presence of the community developer. • Churches provide indigenous leadership that, in partnership with other local leadership, can allow growth without dependence on outside leadership. The positive side includes aspects that are intimately tied to the role and character of the church. The negative side includes aspects of dysfunctionality. Changes in church culture need to occur for the church to be effective in genuine wholistic community development. This is the opinion of both researchers and practitioners of community development alike. Quoting researcher Glen Kehrein, “A local church partnership is the best way for a Christian community development to carry out its work. Without the local church people will not grow into spiritual maturity. … A Christian community development ministry and the church must hold common values and ministry philosophy.”54 Rebecca Biblanias, a community development trainer in Manila, makes the point even stronger. “The presence of a church in the critical to genuine community development. It is hard to imagine sustainable development without churches committed to soul care and social care.”55 It would be a mistake to presume that the existent of genuine challenges to community development in the Philippines make community development impossible or even especially difficult here. Fred Gabriel noted that there are unique factors in the Philippines that aid Christian holistic community development. He noted the barangay system and the culture of Catholicism as two that are a great help. “Philippines has a barangay unit that is self-governed and still developing which is the main reason why holistic community development is acceptable in most areas.”56 In other words, the fact that communities have local governmental structures (and a history of local leadership) helps in community development.
  • 16. Regarding Catholic culture, although some interviewees noted this as a problem, Gabriel saw it as an asset. “The catholic orientation [has] made it easier to integrate lessons about God and our relationship to Him.”57 According to Gabriel, Catholics, based on centuries of conflict with Protestants, are often cautious of motives of Evangelical community developers, but most will gladly join in when they see changes in people’s lives both physically and spiritually. This writer also theorizes that the cultural trait of “pakikisama” or the “bayanihan spirit” (essentially, social interdependency) may assist in community development in the Philippines. “Pakikisama” has both positive and negative aspects, but the positive should not be lost in the negative. The writer has heard a number of individuals say that “bayanihan” is a dead trait… a cultural artifact. Perhaps that is true. However, even a dead ideal has power if its value is recognized in the community. Community development needs interdependent individuals who work together to create a community. “Pakikisama” is a starting point, but not the endpoint. “We must work out in our pakikisama a genuine peace that goes deep in the heart, a real unity in our spirits, and not simply avoidance of ill feelings. Let us aim for a pakikisama that affirms and upholds our potential for goodness and Christ-likeness. Any less than this may just be a cultural change, not redemption.”58 Consider the B’laan tribe. The B’laans faced a lot of financial problems which forced them to rely on dole-outs from the government and loan sharks for credit assistance. There was no electricity and only horses and motorcycles could pass through the dirt road… Today, the co-op is considered the hub of economic activities in 13 baranagays and 3 municipalities in South Cotabato, engaging in other businesses like lending, rolling store, tractor and trucking services, gasoline and water refilling stations. It also enjoys strong alliances with the local government, private organizations and NGOs in implementing various civic programs like reforestation and clean-up drives, Bible study seminars and adult education programs. The co-op donated a parcel of land for a school ground, where most of the members’ children are sent for their elementary and secondary school education.59 Ultimately, regardless of anything else, wholistic community development is focused on people, not on strategies. However, when the strategy is sound, there is a great potential for God to work amazing things.
  • 17. ENDNOTES 1 The Holy Bible. King James Version. 2 Mans Ramsted, “Relief Work and Development Work: Complement or Conflict,” Evangelical Missions Quarterly 39, no.31 (Jan 2003): 77. 3 Ibid. 4 “Food Aid Program Launched to Support Mindanao Peace Program,” Agriculture Magazine (November 2006): 64. 5 Rolly Inciong, “Growing Food Businesses,” Agriculture Magazine (November 2006): 62-63. 6 COSCDA (Council of State Community Development Agencies), “Holistic Community Development: Transforming Community Development Policy & Practice” Conference Report September 1995. [on-line article]; available from www.coscda.org/ publications/hcd.htm; accessed on 22 August 2007. 7 Ibid. 8 Fred Gabriel, Community developer, interview by author. Email response August 27, 2007, 6:22 pm. Antique, Philippines. 9 Charles Ringma, “Holistic Ministry and Mission: A Call for Reconceptualization,” Missiology: An International Review 32 no. 4 (October 2004): 436-437. 10 CHE Overview {Modesto, CA: Medical Ambassadors International, 2005), 10. 11 Renato Gabaldon, Vice president of community development, Dakilang Pagibig DIADEM Ministries, interview by author, 22 August 2007, Baguio City, Philippines. 12 Jonathan Exiomo, “Aiming for a Better Society. [on-line article]; available from http:// www.ags.edu.ph/Publications/president_articles/Aiming%20for%20a%20Better%20Society.doc; accessed 20 August 2007. 13 Ibid. 14 Carlo Moran, Community developer, interview by author. Email response August 25, 2007, 10:55 pm. Manila. 15 Patrick Johnstone, The Church is Bigger Than You Think (Manila: OMF Literature, 1998), 249. 16 Gabaldon. 17 Johnstone, 249. 18 Ringma, 440. 19 Ibid. 20 Moran. 21 Reynold Abellera, Head of One Hope Ministry, interview by author, 29 August 2007, Dulao, La Union, Philippines. 22 Henrylito D. Tacio, “Boost Program Helps Develop Youths,” Agriculture Magazine, March 2006, 41. 23 Jeffrey J. Palmer, Kingdom Development: A Passion For Souls and A Compassion For People (Chiang Mai, Thailand: ARLDF International, 2004), 75. 24 Gabaldon. 25 Mendoza, Rhodora. President of Holistic Community Development and Initiatives, interview by author. Email response August 24, 2007, 2:48 am. Carcar, Cebu.
  • 18. 26 Abellera. 27 Palmer, 77-79. 28 CHE, 10. 29 Aaron Smith, Missionary with Servant Partners. Email response August 28, 2007, 12:01 pm. Manila. 30 Ibid. 31 Justice C. Kubi, Head of Baguio School of Missions. interview by author. Email response September 2, 2007, 9:52 pm. Baguio City, Philippines. 32 Tereso C. Casino, “’Bahala Na’: A Critique On Filipino Paradigm of Folk Spirituality,” Asia Pacific Journal of Intercultural Studies 1, no. 1 (January 2005): 151. 33 Ibid., 148. 34 Theresa Roca Lua, “Developing a Holistic and Contextualized Discipleship Ministry Among Filipino Urban Poor Adults in Metro Manila,” Journal of Asian Mission 2, no.1 (March 2000): 49. 35 Evelyn Miranda-Feliciano, Filipino Values and ourChristian Faith (Manila: OMF Literature, 1990), 14-15. 36 Bruce Francis, Pastor of Union International Church, interview by author, 28 August 2007, Baguio City, Philippines. 37 Gabaldon. 38 Time Magazine, December 12th , 1960, “Road to the 20th Century.” [on-line article] available from http://www. time.com/time/magazine/article/0,9171,871906-1,00.html; accessed 20 August 2007. 39 Abellera. 40 Moran. 41 Kubi. 42 Glenn Schwartz, “A Cure for Handicapped Churches: Reflections on Dependency in the Christian Movement,” Mission Frontiers 29, no. 3 (May-June 2007): 28. 43 Ibid. 44 Ray Carlson, “Building Jobs for a Better Future,” Mission Frontiers 22, no. 4 (September 2000): 20. 45 Terry LeBlanc, “Compassionate Community or Unchecked Greed,” Mission Frontiers 22, no. 4 (September 2000) 21. 46 Danilo A. Songco, “CODE-NGO’s PEACe Bonds: Financing Civil Society’s Fight Against Poverty,” [on-line article]; available from http://www.codengo.org/docs/PEACeBONDSConceptPaper.doc; accessed 22 August 2007. 47 Jean-Paul Heldt, “Revisiting the ‘Whole Gospel’: Toward a Biblical Model of Holistic Mission in the 21st Century,” Missiology: An International Review 32, no. 2 (April 2004): 151. 48 Bruce Bradshaw, Bridging the Gap: Evangelism, Development and Shalom (Monrovia, CA: MARC, 1993); 153-156. 49 Jerry Ballard, “Missions and Holistic Ministry.” In World Missions: The Asian Challenge: A Compendium of the Asia Mission Congress ’90, Held in Seoul, Korea August 27-31, 1990. 342-344. 50 Glenn Fretz, “Toward Interdependent Ministry Partnerships: Fueling Ministry Without Fostering Dependency,” Evangelical Missions Quarterly 38, no. 2 (April 2002): 214. 51 COSCDA. 52 Lito Ablos, Churchplanter, interview by author. Email response September 4, 2007, 10:58 pm. Baguio City, Philippines. 53 Harvie M. Conn and Manuel Ortiz, Urban Ministry: The Kingdom, The City, And The People Of God (Downers Grove, IL: Intervarsity Press, 2001), 355.
  • 19. 54 Glen Kehrein, “The Local Church and Christian Community Development.” In Restoring At-Risk Communities: Doing It Together and Doing It Right, ed. John M. Perkins (Grand Rapids, MI: Baker Publishing, 1995), 179. 55 Rebecca Biblanias, Community Health Evangelism Trainer, interview by author. Email response August 25, 2007, 1:46 am. Manila. 56 Gabriel. 57 Ibid. 58 Miranda-Feliciano, 28. 59 Arnold O. Aldaba, “Landan People’s Multi-Purpose Co-op: B’Laan Tribe’s New Economic Revolution,” Agriculture Magazine, March 2006, 45.
  • 20. WORKS CITED The Holy Bible, King James Version. Abellera, Reynold, head of One Hope Ministry, interview by author, 29 August 2007, Dulao, La Union, Philippines. Ablos, Lito. Churchplanter, interview by author. Email response September 4, 2007, 10:58pm. Baguio City, Philippines. Aldaba, Arnold O. “Landan People’s Multi-Purpose Co-op: B’Laan Tribe’s New Economic Revolution.” Agriculture Magazine, March 2006, 45. Ballard, Jerry, “Missions and Holistic Ministry.” In World Missions: The Asian Challenge: A Compenium of the Asia Mission Congress ’90. Held in Seoul, Korea August 27-31, 1990. 340-348. Biblanias, Rebecca. Community Health Evangelism Trainer, interview by author. Email response August 25, 2007, 1:46am. Manila. Bradshaw, Bruce. Bridging the Gap: Evangelism, Development and Shalom. Monrovia, CA: MARC, 1993. Carlson, Ray. “Building Jobs for a Better Future.” Mission Frontiers. 22 no. 4 (September 2000) 20. Casino, Tereso C., “’Bahala Na’: A Critique On a Filipino Paradigm of Folk Spirituality.” Asia Pacific Journal of Intercultural Studies. 1 no. 1 (January 2005) 145-160. CHE Overview. Modesto, CA: Medical Ambassadors International, 2005. Conn, Harvie M., and Manuel Ortiz. Urban Ministry: The Kingdom, The City, And The People Of God. Downers Grove, IL: Intervarsity Press, 2001. COSCDA (Council of State Community Development Agencies). “Holistic Community Development: Transforming Community Development Policy & Practice” Conference Report September 1995. Available from www.coscda.org/ publications/hcd.htm. (accessed on 22 August 2007). Exiomo, Jonathan. “Aiming for a Better Society. Available from http://www.ags.edu.ph/Publications/president_ articles/Aiming%20for%20a%20Better%20Society.doc. (Accessed 20 August 2007). “Food Aid Program Launched to Support Mindanao Peace Program.” Agriculture Magazine, November 2006, 64. Francis, Bruce, pastor of Union International Church, interview by author, 28 August 2007, Baguio City, Philippines. Fretz, Glenn. “Toward Interdependent Ministry Partnerships: Fueling Ministry Without Fostering Dependency.” Evangelical Missions Quarterly 38 no. 2 (April 2002): 212-218. Gabaldon, Renato, Vice president of community development, Dakilang Pagibig DIADEM Ministries, interview by author, 22 August 2007, Baguio City, Philippines. Gabriel, Fred. Community developer. interview by author. Email response August 27, 2007, 6:22pm. Antique, Philippines. Heldt, Jean-Paul. “Revisiting the ‘Whole Gospel’: Toward a Biblical Model of Holistic Mission in the 21st Century.” Missiology: An International Review 32 #2 (April 2004): 149-186. Inciong, Rolly. “Growing Food Businesses.” Agriculture Magazine, November 2006, 62-63. Johnstone, Patrick. The Church is Bigger than you think. Manila: OMF Literature, 1998. 46 Kehrein, Glen. “The Local Church and Christian Community Development.” In Restoring At-Risk Communities: Doing It Together and Doing It Right. ed. John M. Perkins. Grand Rapids, MI: Baker Publishing, 1995. 163-180.
  • 21. Kubi, Justice C. Head of Baguio School of Missions. interview by author. Email response September 2, 2007, 9:52pm. Baguio City, Philippines. LeBlanc, Terry. “Compassionate Community or Unchecked Greed.” Mission Frontiers. 22 no. 4 (September 2000) 21. Lua, Theresa Roca. “Developing a Holistic and Contextualized Discipleship Ministry Among Filipino Urban Poor Adults in Metro Manila.” Journal of Asian Mission 2 no. 1 (March 2000): 43-64. Mendoza, Rhodora. President of Holistic Community Development and Initiatives, interview by author. Email response August 24, 2007, 2:48am. Carcar, Cebu. Miranda-Feliciano, Evelyn. Filipino Values and our Christian Faith. Manila: OMF Literature, 1990. Moran, Carlo. Community developer, interview by author. Email response August 25, 2007, 10:55pm. Manila. Palmer, J. Jeffrey. Kingdom Development: A Passion For Souls and A Compassion For People. Chiang Mai, Thailand: ARLDF International, 2004. Ramsted, Mans. “Relief Work and Development Work: Complement or Conflict.” Evangelical Missions Quarterly. 39 no. 31 (Jan 2003): 76-87. Ringma, Charles. “Holistic Ministry and Mission: A Call for Reconceptualization.” Missiology: An International Review 32 no. 4 (October 2004): 431-448. Schwartz, Glenn. “A Cure for Handicapped Churches: Reflections on Dependency in the Christian Movement.” Mission Frontiers 29 no. 3 (May-June 2007): 26-28. Smith, Aaron. Missionary with Servant Partners. Email response August 28, 2007, 12:01pm. Manila. Songco, Danilo A. “CODE-NGO’s PEACe Bonds: Financing Civil Society’s Fight Against Poverty.” Available from http:// www.codengo.org/docs/PEACeBONDSConceptPaper. doc. (accessed 22 August 2007) Tacio, Henrylito D. “Boost Program Helps Develop Youths.” Agriculture Magazine, March 2006, 40-41. Time Magazine, December 12th , 1960. “Road to the 20th Century.” Available from http://www.time.com/time/ magazine/article/0,9171,871906-1,00.html. (accessed 20 August 2007).