The term “development” is used to describe any positive change or an improvement from one stage to another. Development is a continuous process; it is neither a commodity that can be weighed or measured nor a physical infrastructure that can be counted (Clark 1991). However, at an early stage of development thinking, development was regarded as economic growth that could be monitored or measured in economic terms (Pieterse 2001).
The concept of development started with mercantilism – the collection of gold and silver through international trade – in the 16th century, which eventually led to the concept of colonisation (Gomes 2003). Then, in the 17th and 18th centuries, the perspective of development changed to economic growth with increasing per capita income in a country. This led to industrialisation and establishment of economic development, also called growth theory or the theory of modernisation (Pieterse 2001; Willis 2005). However, the term development has been most widely used since the end of the Second World War (Thomas 2000). After the Second World War, the growth theory continued to be popularised. However, other development theories such as dependency theory, alternative development and human development emerged as alternatives to the growth theory that seemed to be failing due to continued poverty in large parts of the world (Willis 2005). The concept of human development and sustainable development emerged with the focus on developing human capital and standard of living that included empowerment and human development (Clark 1991). However, continued environmental degradation caused by industrial growth has led to the distortion of natural resources and adverse impact on human life. Therefore, the concept of sustainable development emerged, a concept that promotes human development and equity without disrupting natural resources (WCED 1987). However, there is discrimination, exclusion and injustice in large parts of the world particularly in the political arena and the delivery of services. Exclusions and injustice have led to poor participation of needy people and unfair distribution of services. And so, in the light of poor outcomes of conventional ‘development’ a new paradigm, holistic development, has arisen. This is a development approach that confirms equity and social justice by removing exclusions and empowering people.
There are different terms used to describe holistic development that include holistic mission, integral mission, holistic transformation or holistic change. Tearfund (2005) describes holistic as combining different aspects so that they work together, bringing a ‘wholeness’ about development in people and community (see link below). Holistic development simply means human development with equity and social justice. It is a development that is integral and refers to physical, socio-economical, emotional and spiritual growth. It is also called integral mission which implies holistic transformation of individuals and communities to fulfill their potential. The concept of holistic development is relatively new in the modern development discourse. The term ‘integral mission’ is also found to be used in holistic development referring to bring the social and evangelical work together.
Micah network declaration[1] on integral mission states:
“It is not simply that evangelism and social involvement are to be done alongside each other. Rather, in integral mission our proclamation has social consequences as we call people to love and repentance in all areas of life. And our social involvement has evangelistic consequences as we bear witness to the transforming grace of Jesus Christ. If we ignore the world we betray the word of God, which sends us out to serve the world. If we ignore the word of God we have nothing to bring to the world. Justice and justification by faith, worship and political action, the spiritual and the material, personal change and structural change belong together. As in the life of Jesus, being, doing and saying are at the heart of our integral task.” Micah Network (2001)
Relief welfare and development programmes are important in serving the poor. Transformation of values, empowerment of communities, equity and social justice and inclusions are the core of the holistic development. Henwood and Henwood (2011) state that the underlying assumptions about development are different among Christian and secular development agencies. Christian development perspectives pursue the total transformation of human being, whereas the basis of secular development perspectives is humanity and materialistic.
Many secular development agencies focus on the physical wellbeing of people but ignore the peace and happiness of individuals, families and societies. Christian agencies focus on biblical perspectives on development, e.g., life of Jesus Christ and His teachings; and believe that personal submission to Jesus Christ is essential for wholeness (Henwood and Henwood 2011). It is also quite common that churches are primarily addressing the evangelical and pastoral needs of people without taking care of their physical needs. Within the Christian institutions and churches as well, some emphasise evangelism and personal salvation, while others integrate the social change and good works into their evangelical gospel sharing work (Woolnough 2011). “Faith without works is dead” (The Bible, James 2:26). In order to be able to demonstrate the faith, there must be work. Hence, the idea of holistic mission emerged to address both social and evangelical aspects of development.
Since the 1960s, there has been significant growth of Christian NGOs with direct responsibility for relief and development. In the past, their role was to tackle the needs of the poor and victims of wars and disaster around the world. Most recently, the Christian NGOs are seeking for partnerships with local churches to integrate the work of the relief and development with Christian Gospel preaching. Woolnough (2011) claims that the earlier model of Christian NGOs and institutions working independently, to “do good to the poor”, has changed over the years. These institutions are increasingly willing to cooperate with local churches to tackle the local needs wholistically through the integral mission approach. Integral or holistic mission attempts to address people’s physical and social needs, and proclaim Jesus as their Lord (Henwood and Henwood 2011).
Most secular development agencies are active in relief and development around the world. They supply the needed resources and skills to achieve short-term physical benefit which is tangible. However, they often lack the less tangible emotional and spiritual domains. Christians claim that happiness and peace that come from faith; faith comes from hearing of gospel; and hearing necessitates evangelism and preaching work. Hence, when Christian development agencies and churches work together, they can bring holistic change in people’s lives – “fullness of life” (The Bible, John 10:10). However, there are a number of challenges in adopting the model of holistic development. Churches may focus only on spiritual issues; social/development work may ignore spiritual issues; and development workers become narrowly specialized in just one area of work. Local churches in the resource-poor countries are not usually involved in development; instead social wings are set up and are given the responsibility of carrying out development programmes. Similarly, many Christian organisations run holistic development programmes that do not involve the church (Tearfund 2005). Thus, it is crucial to integrate social programmes and evangelical work together to achieve the anticipated mission of holistic transformation that brings salvation, justice, equity, peace and happiness in people lives.
References and Links
- Clark, J. (1991). Democratising development: The role of voluntary organisations.
London - Gomes, L. (2003). The economics and ideology of free trade: An historical overview.
Cheltenham : Edward Elgar Publishing Ltd. - Henwood, N. and Henwood, R. (2011). Changed agents: Nine years in
Nepal Guildford : Grosvenor House Publishing Ltd. - Micah Network (2001). Micah network declaration on integral mission. URL: http://www.micahnetwork.org/sites/default/files/doc/page/mn_integral_mission_declaration_en.pdf
- Pieterse, J.N. (2001). Development theory: Deconstructions/Reconstructions.
London - Tearfund (2005). Holistic change in our communities. Footsteps 53. URL: http://tilz.tearfund.org/Publications/Footsteps+51-60/Footsteps+53/Holistic+Change+in+our+Communities.htm
- Thomas, A. (2000). Poverty and the ‘end of development’. In: Poverty and development into the 21st century. (T. Allen and A. Thomas, eds.).
Oxford :Oxford University - WCED (1987). Our common future. World Commission on Environment and Development.
Oxford :Oxford University - Willis, K. (2005). Theories and practices of development.
London andNew York - Woolnough, B.E. (2011). Christian NGOs in relief and development: One of the church’s arms for holistic mission. Transformation. 28(3):195-205. Sage Publications.
[1] The Micah Network is a coalition of evangelical churches and agencies from around the world committed to integral mission. Convened by this network, 140 leaders of Christian organisations involved with the poor from 50 countries met in Oxford in September 2001 to listen to God and each other for mutual learning, encouragement and strengthening as we serve the cause of the kingdom of God
