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COMMUNITY DEVELOPMENT THEORYTHE KINGDOM OF GOD AND DEVELOPMENT THEORIES
A Biblical Framework of Development By Viv Grigg
Outline
I Introduction a The Relevance of a Biblical Framework b The Necessity of Christian Perspective in a Non-Christian World c The Nature of Truth
II An Overview of Development in the Scriptures a The Kingdom of God b The Nature of Man and the Created Order c An Interventive Kingdom d The Imperative of Proclaiming the Kingdom e The Social, Economic, and Spiritual Aspects of the Gospel f The Failure of World Development and Establishment of Christ’s Rule
III Biblical Critique of Theories of Development a “Capitalist” Theories a. The Linear Take-Off Theory b. Dualism c. Dependency d. The Nature of Man e. Capitalism, Greed and Contentment f. The Development of Entrepreneurs – Psychological Theories g. The Relationship Between Righteousness and Achievement b Marxist Theories a. The Meaning of History b. The Class Struggle vs Peacemaking c. Utopia-Equality? d. Utopia – The New Heavens and New Earth e. The Biblical View of Property f. Changing Structures – Violence?
IV The Vision Applied in the Philippine Setting a Presuppositions b A movement c Prophetic role d The Salt Effect e Confrontation with Demonic Spirit and Philosophies f The Role of Suffering Servant g Identification with the poor h A Grass Roots Movement i Changing Rural/Urban Inequality j Model Communities k Developing Entrepreneurs l Our Relation to the Ethos we Work I m Our Commitments
V References
I Introduction
a The Relevance of a Biblical Framework
From “in the beginning God created the heavens and the earth”1 to the destruction of men and women in the holocaust of the Apocalypse and the emergence of a new heavens and a new earth;2 the Bible is a history of the development and underdevelopment of the nations; a history of class struggles; of interventions and liberations; of oppression and poverty; of wealth and prosperity. All viewed from an infinitely timeless ABSOLUTE, as unchanging reference point, the nature and character of GOD.
Within the theme of the rise and fall of planet earth a second theme evolves, that eventually fills the universe with its sound; the development within the earth of a Kingdom ruled by God himself. It begins as small as a mustard seed and eventually fills the earth,3 infiltrating every other Kingdom. Finally after the destructions of the holocaust it becomes the world rule.4
b The Necessity of Christian Perspective in a Non-Christian World
Since this is now the 3rd international decade of “development,” if Christians would fulfill their prophetic role in the world, their role being “salt” that makes the world able to continue to uphold the truth and righteousness,6 it is important to understand development since this has become the catchphrase, the integrating point for many widely diversified philosophies in national and international policies. It is in the context of educational and government frameworks laiden with development thinking and terminology that Christians must grapple with the socio-political and economic implications of their discipleship.
The wisemen and the politicians and the good men and women of the country grapple with how to meet the needs of the poor. They need the timeless biblical answers. They seek models. They need the biblical models. They seek to exercise their souls of those cultural values detrimental to economic growth.7 They need to contrast these with the unchanging character of God (summarized in beatitudes) rather than contrasting them with those of Western culture, if they would find a true direction for the nation. Above all they need, as they grapple with the corruption of other officials, ignoring their own, to know from the Scriptures that:
“Righteousness exalts a nation”9 and “The effect of justice will be peace and as a result of righteousness quietness and confidence will reign forever.”10
c The Nature of Truth
“What is truth”
An ageless question and since Kiergegaard and Hegel the question becomes more complex. Where do we find non-relative truth, or in Schaeffers’ words TRUE TRUTH.11
There are two approaches we will consider in relation to development.
The scientific approach is to seek to find objectively (without subjective “bias” the reasons for and the relationships between observed phenomena. The reference point is MAN AND WOMAN’S INTELLECTUAL OBJECTIVITY.
The Christian community considers this view inadequate. He recognizes that the human mind is finite and corrupted by the cumulative effects of man and woman’s immoral decisions over the years. He recognizes that all Theory is dependent on a moral bias and at the same time true knowledge is a wholistic balance between subjective and objective thought and active use of the knowledge.
So he turns to an external reference point for his objectivity. It should be a personal reference point since knowledge involves the subjective. It should be a morally righteous reference point, the ultimate in morals, since knowledge is moral. It should be an objective, unchanging reference point since knowledge involves objectivity. Such is GOD, INFINITELY TIMELESS ABSOLUTELY UNCHANGING, MORALLY JUST (it is generally considered that the outline of his character given in the Sermon on the Mount, is the highest form of morality known, and PERSONAL. But this reference point is also COMMUNICATING, a revealing God.
It is against this revelation that facts, theories and philosophies are evaluated in order to determine in them what is morally, subjectively and objectively true.
Jesus made me an ABSOLUTE statement, “Keep them in the truth, they WORD is TRUTH.”12
Creating theories of development is then a dialectical approach between learning the facts, and the suggested theoretical relationships and analyzing what the scriptures say about these.
Any philosophies of development developed from the interrelationships expressed in the scriptures will be at times at odds with other humanistic approaches (here I use the word humanistic in its root sense that MAN AND WOMAN is the integrating point) since the basic axions, the basic assumptions are different. At other times, they will be in agreement with them since all theories hold some degree of truth.
Since development is an all-embracing topic we can go little further than glimpsing a few scriptural starting points and some applications of these.
There are 4 main theories in the scriptive which have been used to develop theories of development from a Christian perspective.13
a. Christ’s example b. The Biblical concept of man and woman c. Eschatology; a world view of history including the future d. Community
II An Overview of Development in the Scriptures
a The Kingdom of God
There is one theme in the scriptures that may be used to give an overall unity to these others. It is the theme of the “Kingdom of God.”
As a starting definition we may say the Kingdom of God is “God’s active rulte in history”14
A study of the gospels shows that this is the theme of Jesus life. He came preaching and teaching “The Kingdom of God,”15 (in Matthews gospel it is called the “kingdom of heaven”, since he is writing to the Jews and so could not freely use the word for god) showing men and women how they might enter the Kingdom of God.16 It is a present spiritual reality in the world, it is also a coming kingdom when Christ returns.17 We may relate the term “Kingdom of God” to the term “discipleship,”18 A disciples is an individual who lives under the “active rule of God” “To disciple” a person is over a period of time to bring him to live under this active rule. To “disciple the nations” is to bring nations under his rule (i.e., God ruling over societies)
i.e.
God God God
Man Man-Man Society
b The Nature of Man and the Created Order
To understand the social and economic implications of this discipleship, this “living under the rule of God, we need to go back to Genesis 1-3 and examine the nature of man and woman, the nature of creation and interrelationships.
Man was created “in the image of God.”19 Most theologians agree that “What is clear is that if dominion is not that “reflection of God”, it is reflection of God’s authority, God’s ruling over creation.”20 Man is a Vice-regent, a ruler with delegated authority, a representative of the God who commands him “to rule over the earth,” “to fill it” and “subdue it.”21
(i) Man’s Relationship to Man
God is also a communicating, fellowshipping God. He is an “us,” a trinity. He says “let us make man in our image.”22 Man and woman reflects these capacities. Man and woman’s relationship to creation is to rule it and subdue it. Mastery. But his relationship to other man and woman is different. It is not Lordship, it is brotherhood. To Cain’s cry of “Am I my brothers keeper?”23 we must answer “yes”. It is an equality of relationship, yet with a respect, an honour, and obedience to age,24 an to institutionalized leadership.25
(ii) Man’s Relationship to Creation
Man’s relationship to creation is that of manager, and developer. Other religions do not teach this. Development starts at some point from a Biblical concept of man and woman. At the fall of man and woman, the creation which had been created “very good”26 and “fruitful,” 27 was caused to be fruitful also in “thorns and thistles.”28 It is from this inherent fruitfulness of nature that comes out wealth. It is in managing the good and subduing the cursed that man and woman must work. This relationship between man and woman’s sin and the cursedness of nature continues throughout the scriptures. Christ in his coming showed in his miracles and actions his ability to heal the created order. Romans 8:22 tells us that the “whole creation groans” awaiting the day of his coming again to finally establish the kingdom.
So when we have a simplified picture of the socio-economic implications of discipleship, of the correct relationships of man and woman if he is living under the kingdom of God.
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c An Interventive Kingdom
To extend our concept of the Kingdom of God further we may restate it as “God’s active, interventive rule in history.”
Throughout history God was intervening in the situations of underdevelopment of men and women. In a time when every imagination of the thoughts of the hearts of men and women were only evil continually,29 he judged it through Noah. When he began the long process of establishing a “model” nation, he communicated to and directed Abraham.30 When he had to liberate these same people from slavery Egypt he spent 80 years training Moses for the role.31 When the king of Israel continually oppressed the people he sent the prophets to intervene.
Eventually he intervened by coming to earth himself in human form,32 and today interventions continue as his Holy Spirit, living in the lives of millions of believers motivates them to intervene in situation after situation.
Each intervention involved both judgment on those who oppress an uplift and restitution for those oppressed.
Jesus for example came as one of the poor, announcing that he’d been sent to … “preach good news to the poor.”
“He has sent me to proclaim release to the captives and recovering of the sight to the blind to set at liberty those who are oppressed” …33
He told them “Blessed are you poor…”
“Wee to you rich…”34 because the poor welcomed the active rule of God in their lives, but “How hard it well be for a rich man to enter the kingdom of God.”35
He came as a suffering servant,36 setting as a pattern that this would be the way to bring in the Kingdom of heaven on the earth.
d The Imperative of Proclaiming the Kingdom
He was killed for his teachings about this socio-economic-political-spiritual Kingdom. What then were his instructions to his followers?
Strangely enough he left no instructions for development programs. Instead he put all his emphasis on “preaching the gospel of this Kingdom” throughout the world.
“Go unto all the world and preach the gospel to the whole creation” (Mark 16:15).
“Go and make disciples of all nations … teaching them to observe all that I have commanded you…” (Matt 28:19-20)
We are told to go everywhere and preach the good news that the active rule of God, the Kingdom of God, has broken into, intervened into human situation; we’re to bring nations to obedience to this rule, obedience to his teachings and this indeed, (Mark 16:15) will affect even the created order.
“As thou hast sent me into the world so I have sent them into the world,” he says, even though “the world would hate them” (John 17:14,18).
They were to go and the result of their work would be a “people chosen out of the world,”37 a model to the world of correct relationships between man and man, between man and creation and between man and God.
They were to remain in the world38 and to be like a light39 to the world demonstrating the character of God – meekness, a sorrow at sin, a hunger and thirst for righteousness, the ability to make peace, a purity of heart, the ability to identity with the poor,40 etc.
The central command was to go proclaiming the good news. What is this good news of the Kingdom?
e The Social, Economic, and Spiritual Aspects of the Gospel The good news, the gospel is that where man and woman has failed because of sin, God will save him; spiritually, socially and economically. Where man and woman could not make right linkages between his needs and God’s resources, God has made them through Jesus Christ.
(i) Spiritual
We are to preach that where man and woman has failed in his relationship with god, God reconciled man and woman to himself by taking our sins as his own, on the cross41 and dying instead of us dying for them.42 Instead of separation from the source of life, we can be born again43 and our deadened spirits made alive.44
(ii) Social
We are to preach the good news that where man and woman has failed in his relationships with man and woman, God reconciled those relationships in the cross of Christ breaking down the barriers between races45 between master and slave46 between enemies47 and creating model communities that demonstrate love48 and an equalizing sharing of possessions49 and status.50
(iii) Economics
The gospel results in sharing of possessions,51 the thief and lazy man and woman learning to work,52 the meeting of the needs of widows and orphans,53 the encouragement of dignified word,54 that results in bands of poor men and women being lifted up, (John Wesley later on in the 18th century could not prevent this happening amongst those whom he ministered).55
f The Failure of World Development and Establishment of Christ’s Rule
But in the same way Christ’s Kingdom was rejected while on earth,56 and few will receive this Kingdom.57 It will grow into every place in the earth58 but be rejected until eventually God will pout out upon the earth a series of horrible judgments, world wars (Rev 6:2), anarchy everywhere (6:3), a lack of resources (6:6, a loaf of bread for $20…) one fourth of the earth dying of famine, war, disease and wild animals (6:8), culminated by what appears to be some form of nuclear holocaust (6:12-17).
This will only be the first round of judgment.
Eventually one man (the Anti-Christ) will be able to create some form of world harmony,59 by taking absolute control. Finally Christ will return to rule as King.60 And will judge all men and women, finally brining justice to the earth, rightly destroying those who’ve persisted in rejecting him and hence have created the holocausts on earth and taking those who have put their faith in him to be with him when he creates a new heaven and a new earth.61
The Christian’s approach to development resulting from the above panorama, is to call people to follow Christ, establishing them in communities of great significance to world development. As Rev. Rob Yule points out.62
“Here is an astonishing paradox. The Christians who did not love this passing world are among the people who have most profoundly influenced and transformed it. They did so, I suggest, more by accident than design, for doing, the social and cultural influence which they did not pursue was added to them, just as Jesus promised (Matt 6:33).”
He discusses the monastic movement and the way it was able to preserve some cases of civilization in the midst of the breakup of the Roman empire, the tremendous developments those monks made on agriculture because of their commitment to manual labour. He then moves on to education and government, illustrating this same theme.
Not being “of the world”, not being accountable to the world, but to God, and God alone, these Christians became even more responsible for one another and the world around. Throughout history we have actively striven to another and the world around. Throughout history we have actively striven to bring release to the captive, feed the hungry, manage the land, bring justice within the society and in all ways fulfill the role of suffering servants within the context of the present world order. Yet we are rejected, hated and prosecuted by that same world we serve. We continue the activity of the intervening Jesus, at times as prophet……..
At times as priest, always as suffering servants.
Yet always the aim, the motivating force is to bring men and women into the Kingdom of God, under his active rule, for this is their only salvation from the terrors that this world will undergo in the gigantic struggles that will occur.
Belief in Jesus as Messiah, as the Saviour of the world is the only hope for a lost mankind and creation.
III Biblical Critique of Theories of Development
As stated earlier, since the axions of Christian development theories are rooted in revealed truth, and integrated around the person and nature of God, they both clash with all “humanistic” theories, (where the integration point is man) and uphold those parts of these theories which are in fact true. Let us consider some of these theories and some of the issues involved.
a “Capitalist” Theories
a. The Linear Take-Off Theory
The title of this theory stems from William W. Rostow’s theory entitled “The Stages of Economic Growth.” It is this theory which is basic to the development of the Philippines under Marcos. (See “We’re on the Brink of Economic Take-Off” a speech given at the Central Bank by pres. Marcos in January, 1974).
Rostow tried to distil from the experience of rich countries a set of rules which poor countries should follow if they are to “take off into self sustained growth.” He decreed that that this is a stage taking 20-30 years when the economy and the society of which it is part transform themselves in such a way that economic growth is more or less automatic. The preconditions for take-off he determined as being:1
1) An increase in investment flow in one or more substantial manufacturing sectors (known as leading sectors). This leading sector is then the vehicle for the diffusion of new production techniques to other groups and society as a whole needs to respond to these indicators.
2) This must go hand in hand with the existence or quick emergence of a responsive political and institutional framework. This Marcos states was the significant achievement of his government in 1970 executed fully during the imposition of martial law in 1972.
3) To perpetuate this growth a high percentage of real income needs to be returned to productive investments. It is for this reason that Marcos has kept down wage increases following the examples of Taiwan, Korea, Japan and others in their use of cheap labour.2
With this very brief overview let us make a few comments from the scripture. I will not present all critiques of such a theory since space does not permit, but just those pertinent to Christian theory.
b. Dualism
The first major criticism is the criticism of the concept of encouraging “dualism” in the society, a theory popularized by J. Booke in his book “Economics and Economic policy of Dual Societies.” This dualism is where a portion of the population enjoy the fruits of modern society while the masses remain locked in object poverty. i.e. the rich get richer and the poor get poorer.”
The biblical comment on this stems from the concept of “shalom” which has meanings of “well-being, of freedom, from what threatens this well-being and fulfillment, of freedom from want, and injustice, freedom from external warfare and from division within. It is a common participation in and harmony of the people with its leaders.”3
All development programs involve improving the lot of a few for the good of the whole and hence involve inequalities,4 but to deliberately create a disparity, to fail to provide significant development plans for the bottom 40%5 is to destroy shalom deliberately and must be prophetically denounced.
Dualism tears the shalom of the country in places, creates greater and greater poverty for the rural poor and urban workers, and greater wealth for an elite class. Not only so it destroys the cultural fabric of the society, another essential stabilizing factor in shalom. By causing the rich agricultural barons to invest their money in the industrial leading sector, little is reinvested in the rural areas, hence no intermediate rural industry is developed, to create employment in the rural areas. The result is massive urbanization and 3,000,000 squatters and slum dwellers in Manila alone.6
Throughout the scriptures God continually sought to equalize the discrepancy between rich and poor. One very significant theme throughout the scriptures is that of jubilee – every fifty years there was to be a periodic leveling within the society.
“The fiftieth year shall be holy, a time to proclaim liberty throughout the land to all enslaved debtors, and a time for the canceling of all public and private debts It shall be a time when all the family estates sold to others shall be returned to the original owners or their heirs.”7
The law was biased to help the poor. One should lend to him without interest,8 people were to leave the edges of their crops for the poor9 etc.
This oppression of the poor by the rich is also perpetuated in the continued suppression of workers wages in the expectation that eventually the greater majority will benefit. Perhaps the ringing words of James are pertinent here:
“Come now you rich, weep and howl for the miseries that are coming on you…behold the wages of the labourers who moved your fields which kept you back by fraud, cry out; and the cries of the harvesters have reached the Lord of hosts. You have lived on earth in luxury and in pleasure; you have fattened your hearts in a day of slaughter. You have condemned, you have killed the righteous man; he does not resist you.” (James 5:106)
c. Dependency
A further consequence of the application of Rostow’s theories is described in a number of theories classified under the title of “dependency”, theories. In brief these say that the economy of the third world country becomes a Satellite of the Western powers and that of the rural areas of the westernized cities. The flow of money and natural resources is to the West who exploit the country by a number of means, primary amongst which is their multinationals.
Leveticus gives a vignette analysis of the effects of righteousness on an economy contrasted with the effects of corruption and unrighteousness. Amongst the effects it talks of are “you shall sow your crops in vain, for your enemies will eat them.”10
It is not God’s desire that rich business men and women, politicians and Westernized planners should sell their own birthright, to foreign nations. Hence, Christians in positions where they can influence such policies must seek to change them. God’s desire for Israel was that they become a nation, that “they be slaves no longer.” God has “broken their chains and would make them walk with dignity.”11
d. The Nature of Man
(i) Man of Infinite Worth
At this point we need to return to the nature of man in the scriptures. Man was made in the image of God, and because of this is of intrinsic worth, and infinite value – each man and woman. This is brilliantly described in Proverbs 4:31. “He who oppresses a poor man insults his maker.”
Even to give a cup of water is upholding that reflected image of God in a man (Matt 25:41).
(ii) Man is Creative
God is a creator, so also man is creative. His work too reflects God’s character for God works.12 He requires rest to maintain his creative strength.13 Man is not a machine. Both Marxism and forms of capitalism differ from the Biblical view in their concept of man. Both seek to accomplish the good of society as a whole at the cost of man the individual. It matters little whether the individual is crushed as a cog in the machinery of production (capitalism) or as a cog in the worship of the state (Marxism). In both cases man and woman is at the service of the economy.14 Economics is God. The economics of the State is God.
(iii) The Equality of Man
Man and woman, like God (a trinity) is also a fellowshipping, communicating, communal creature. Over creation man is ruler, but with another man he is not ruler but brother. Jesus told us call no man “master” or “father” for you are “all brothers” and you have one teacher, one Lord, one father. “He who is greatest among you shall be your servant.”15
By placing the leader as servant, underneath others he precludes any possibility of using position to use, abuse, or oppress others, not that he abolishes social roles rather he equalizes the man and woman in these roles.
Hence we dare not uplift one part of society at the cost of another. This destroys not only mans’ dignity, but also fellowship and community between theses parts of the culture.
e. Capitalism, Greed and Contentment
Capitalism errs in that an excessive amassing of wealth, is its prime motive and competition its supreme law.16
Ezekiel comments on this
“Behold this was the sin of your sister Sodom; she and her daughters had pride, surfeit of food and prosperous ease but did not aid the poor and needy.”17
Elsewhere we are told that “the love of money is the root of all evil,18 and that “covetousness is as the sin of idolatory.”19 Jesus tells us that if we have food and clothing we should be content.20
On the other hand the scriptures give many principles for successful, business, especially in proverbs. There is no criticism of making profit that always reference to fairness and generosity in business dealings.21
GNP is not God, not is a “standard of living”. Economics is only one factor in “shalom”. A country may be rich and yet poor in that which is important in maintaining the dignity of man and woman. It is for this reason that America is often not seen as the Saviour of the world but rather as the example of a great consumer soul-destroying culture whose example of overconsumption should be avoided.
f. The Development of Entrepreneurs – Psychological Theories
In a search for those sociological and psychological factors to the emergence of a significant class of entrepreneurs, the fundamental these of McLelland,22 Hagen23 and others is that internal value systems are the critical factors in transforming the environmental factors. This is in opposition to tall the other theories of development (mostly stemming from sociological and economic world views) that stress the systems (of Marx “The mode of production in material life determines the general character of the social, political and spiritual processes of life. It is not the consciousness of men and women that determine their existence, but on the contrary their social existence that determine their consciousness”.24 Hence his rejection of God as a tool of the bourgeoisie. He views life as a fight between the two Economic (Gods of the oppressed and the oppressors).
The Bible also begins at the point of internal value systems. Though not neglecting external systems, structural changes and institutionalization of values. It is “from within, from the heart of man that come lust, theft, murder, adultery covetousness, wickedness, deceit etc.”25 The whole focus of Jesus is captured in the beatitudes of the sermon on the Mount.26 The Kingdom which he brought is a Kingdom “not of food and drink, but of joy and peace in the Holy Spirit”27 Christian growth is to occur as we are “not conformed to this world, but transformed by the renewal of our minds.”28 This is a transformation of values.
Two aspects of these psychological theories are significant for Christians. (It is one of the few significant areas of research of Christian movements done by non-Christians).
(a) “Studies of the family have shown, for instance, that for a boy three factors are important in producing high “n” achievement (a measure of achievement orientation), parents’ high standards of achievement, warmth and encouragement, and a father who is not dominating and authoritarian… Other studies have shown that fathers must be respected by their sons; but after the boy is capable of achieving something for himself, his father must step directing every step he takes if the boy is to develop a strong concern for achievement.”29
(b) Another study shows that “the two great waves of achievement concern in England were each associated with Protestant reform or revival.” For example “The strong concern for Christian perfection in this world tended to produce an achievement orientation in Methodist parents and their sons, which turned boys to business.”30 50 years after the revivals the country reached a peak of achievement as these men and women entered national leadership.
As the Bible says “Righteousness exalts a nation.”31 (But note that “in our day, it is the secular religious of nationalism and communism that have placed the highest emphasis on achievement.”)32
(c) Hagen also tells us of a necessary change in world view from traditional to modern society. In modern society, an achiever is one who “sees the world as an orderly place.”33 He is one who is in control of his destiny. This is not possible in animistic societies, in societies with a cyclical view of life. It is a return to the Biblical concept, that man and woman was made to rule and to have dominion over the earth that Hagen has “discovered” here.
What is significant for us is that both these family changes and the change in the world view may be generated when large segments of the society follow the scriptures.
The major error in these theories is the “resultant attempts to exercise those values which are thought to impede economic “development”34 and adopt not only Western customs and structures but to internalize Western values.
Values must be evaluated, not against Western values, but against a universal, infinite reference point – the character of a 1oving, righteous, unchanging God. Hiya, pakikisama, utang na loob must not be rejected but those aspects of them that are parallel to the values of the beatitudes need to be emphasized and Filipino Christian character developed.35
g. The Relationship Between Righteousness and Achievement
The above psychological theories continue to serve the Economic God called GNP. “N” achievement is the most important of the character values he desires. But this emphasis on achievement neglects one very significant factor.
The whole of the old testament is a panorama of one principle that McLelland, Marx, Rostow and others seem never to have grasped despite its well documented historical case studies.
HARD WORK + GOD’S BLESSING = PROSPERITY HARD WORK – GOD’S BLESSING = NATIONAL AND ECONOMIC DISASTER
God’s blessing is intimately connected to righteousness. We can rewrite the equation.
WORK + RIGHTEOUSNESS = PROSPERITY WORK – GOD’S BLESSING = NATIONAL AND ECONOMIC DISASTER
The land is fruitful. Man and woman is to work to obtain its fruits, but he does not do so in an objective, impersonal universe. It is ordered for God is ordered. It follows well-defined and observable laws for He is righteous. But it is personal for its creator is personal.
b Marxist Theories
Let us turn now to another extreme and examine Marxist theories.
Marx and Engels in “The Class Struggle” gives us some brilliant analyses and some destructive conclusions.
“The history of all hitherto existing society is the history of class struggle – oppressor and oppressed stood in constant opposition to one another… a fight that ended either in revolutionary reconstruction of society or in the common ruin of the contending classes…”36
a. The Meaning of History
Only from a Christian heritage could Marx have developed his Christian heresies. History indeed has within it a theme of class struggles but it is not this that gives meaning to history. For the Christian history has meaning as the story of man and woman’s relationship to God, man and woman’s relationship to creation and active interventive rule of God in earth. Sometimes He uses class struggles but usually dictates his own “when” and “how” of putting down the mighty uplifting the poor.
b. The Class Struggle vs Peacemaking
The bible has more to any on the roles of rich and poor, the causes of riches and poverty; and the judgment of God on the oppressors and uplifting of the oppressed than on most any other topic. A word study on poverty is most informative. Poverty is “lack” (36 passages), “dispossession” (31), “frailty” (57), “need” (61) and “oppression” (80) and gives us a whole panorama of its relationship to other areas of life.37
Marx like Christians, feels deeply the need to change this poverty. He sees the gradual development of concerted action by the working class as it develops unions, then revolts, riots and eventually revolution as the method of reaching his utopia which is the equality of all men and women. To accomplish this, the revolution has as its “mission to destroy all previous securities and insurances of individual property.”38
Again the scriptural concept of peacemaking is deep in the heart of Marx’s values but twisted and warped out of shape. The peacemaker of the beatitudes is not one who accepts the status quo, but one who strives within the society to bring “shalom”.
It begins with an understanding of the spirit of the poor, he knows that
“Blessed are the poor in spirit…”
He fights for justice because
“Blessed are those who mourn”
And he is one who mourns at the sin and suffering of his people. He has renounced the use of power and force and this can never become Marxist, since
“Blessed are the meek”
Yet he actively involves himself in the struggle to bring truth and justice since
“Blessed are those who hunger and thirst for righteousness.”
But this drive for right is balanced with a reconciliatory, redemptive spirit towards those who are perpetuating the wrong since
“Blessed are the merciful”
and is tinged with a selflessness, seeks nothing for itself since
“Blessed are the pure in heart.”
This man is the peacemaker and for this he receives the blessing of persecution from both Marxist and capitalist alike and yet rejoices.39
Marxism unleashes forces into the community which it cannot control. Its violence begets violence, just as the injustice of big extremes of wealth involved in the Linear-Take-Off theory of Rostow begets further injustice.
c. Utopia-Equality?
Marx again reverts back to his Christian heritage for his utopia.
Whether equality is the aim of the scriptures or not is a hotly debated issues.
Jesus and the gospel are certainly levelers. James, his brother, speaking of the effects of the Kingdom, tells us “Let the lowly brother boast in his exaltation and the rich in his humiliation.”42
Paul uplifts the slave-master relationship to that of brothers following Jesus teaching to call no-one “master”, or “teacher”, or “father” since you are all brothers.43
Social status and barriers are destroyed in the gospel. All men and women are of equal and infinite worth in God’s sight. All are called to become their brother’s servants.
Economic differences are also to some extent equalized. In the early church they had all the things in common, some sold their possessions and others shared what they had.44 These practices continue today in many Christian groups.
And yet there is no force involved in these things. It stems freely from transformed value systems and there is a gentle acceptance of those who have not reached this degree of commitment. Abraham, David, Daniel were rich and godly. Yet Zacheus knew when confronted with Jesus that he must act “Lord half my goods I give to the poor…”45 and few Christians surrounded by poverty can stay rich when the scripture say “If anyone has this worlds goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him.”46
d. Utopia – The New Heavens and New Earth
The utopia of the scriptures is something that we can seek to build here on earth within communities of believers but only imperfectly. It will only by fulfilled on that day when the new heaven and the new earth are revealed.
Our pattern is the new heavens and new earth. (Rev 21)
It is a place where God dwells It is a place without pain or death It will have all it needs for life It will be filled with a sense of heritage and belonging There will be no murderers, rapists, liars, etc. there. It will be internally peaceful.
The capital would be perfectly built, brilliantly designed and spacious.
It will be well protected and exceedingly rich It will be full of many cultures It will be clean and its plants will always be fruitful.
This is our utopia. Read it in all its poetry in Revelation 21.
This is what we seek to bring on earth, knowing it will be but imperfect. Marx caught but an economic inkling of this reality.
e. The Biblical View of Property
Both Marxism and capitalism conflict with the biblical view of property which we find stated in Leviticus 25:23.
“The land shall not be sold in perpetuity, for the land is mine, for you are merely my tenants and share croppers.”
God owns the land; Men and women do not have inviolable property rights, nor does the state own the land.
However each family that was released from the slavery of Egypt was given an inheritance and this remained. Every 50 years it was returned to the original owners if it has been sold. So we see a pattern of periodic land reforms and equalization.
In the cities houses did not need to be returned to the original owner. This indicates that the inheritance of land has both to do with working the soil and with the heritage of family history that a plot of land holds.
Communism certainly destroys this heritage. So does capitalism, as rich men and women acquire more and more land that belongs by heritage to their brothers.
f. Changing Structures – Violence?
Marxism errs also in its methodology of changing structures. Much of liberation theology coming out of South America follows the same error.
The arguments goes something like this.
1. The men and women in power are corrupt. therefore 2. The structures are corrupt therefore 3. We must change the structures 4. It must be done quickly, radically
The 2nd step is logical since structures are webs of relationships institutionalized.47 The third is also logical but incomplete. It should read “We must change the structures by changing the corrupt into righteous men,” since to replace corrupt men and women with corrupt men and women only created another web of institutionalized corrupt relationships.
There are two ways to change the corrupt men and women and their corrupt structures. One is to reconcile them also to submission to the Kingdom of God by preaching the gospel in the context of living out the role of prophet, or peacemaker, or priest or suffering servant.
The second is to replace the men and women in power with new men and women. Here Christians in their struggle to establish the Kingdom of God, part ways again with their Marxist friends’ for Romans 13 tells us
“Let every person by subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. Therefore he who resists the authorities resists what God has appointed, and those who resist will incur judgment…”
This was written under an oppressive, exploitive, right-wing Roman government and clearly reflects the Old Testament teachings. David refused to kill King Saul for Saul was God’s anointed,48 and “It is God who executes judgment, putting down one and lifting up another.”49
So we are commanded “Beloved, never avenge yourself, since it is written “Vengeance is mine, I will repay, says the Lord “No” if your enemy is hungry feed him. If he is thirsty give him drink.”50
Our commitment to structural change is the same but our methodology is the opposite of the Marxists. Our methodology will not bring in harmony between the nations, and as such with the arrogance of power the Marxist snorts out his despising words. But we know that “as a grain of wheat falls into the ground dies it bears much fruit,”51 so as we choose a way that means we lose the success we seek because we choose the powerlessness and love; so the Kingdom of God is advanced, for this is our goal. Just as in the failure of death, Christ, in fact, saved the world.
Our methodology is the lived our sermon on the mount and the proclamation of the gospel of a reconciling colonialism, cultural imperialism and oppressive governments.
We say no violence, no oppression, no injustice is right and we say that the antidote to all violence is aggressive peace-making; to all hatred is love, to power is servantship. And we die for this belief. But ultimately our struggle will win, our cause will succeed. Since our time frame is eternal. We serve a God who is gracious and patient, who waits for oppressors to repent.52 So we do no lost hope despite our chosen powerlessness and suffering servant role. In that day we will justified.
IV The Vision Applied in the Philippine Setting
a Presuppositions
Having stated our presuppositions, that the Bible is our source of revealed truth; the nature of man and of the man-man, man-creation relationships; the nature of property; the meaning of history and its focus in the developing Kingdom of God; that we are on earth to reflect the coming new earth and work towards shalom; we may now ask what are we in the Lakas-Angkan, and the discipline movements; what are we doing in practice.
I’d like to demonstrate in this section how we are in the forefront of development both amongst non-Christians and amongst our Christian brothers.
b A movement
Any significant force for the transformation of society will be a movement that grapples with the crying needs of the poor; that grapples with the inner values of corruption and their institutionalization.
c Prophetic role
We are raising up men and women of caliber; In the continued commitment of the movement to the intensive Bible Study and to the word of God as it fills our minds and emotions, controlling our actions, we are raising up men and women of truth. In our contined commitment to raise up men and women who proclaim the word of God in the context of their jobs, we are raising up bands of prophets, who as professionals know the issues of their times and as evangelists know the answers of the word to these questions and are not afraid to proclaim them.
d The Salt Effect
We spend years building into men and women’s lives the character of the sermon on the mount. In the midst of corruption they became men and women who refuse a bribe. Such men and women of the sermon, Jesus calls salt of the earth. Though not a high % within the society such salt gives flavour to the rest of society. In their role as laymen they change parts of the system by providing at their level of expertise and responsibility new systems that are designed to serve people rather than to fleece them. Their standard of truth causes those who work with them to imitate. Hence we not only multiply labourers but it has a multiplier, a salt effect on those around them. Since the Lord gives Christians good success in all they do (John 1:8, Psa 1:2,3), so such men and women rise in a free society to positions of leadership. As men and women accountable to God alone, they become far more responsible for those they serve.
e Confrontation with Demonic Spirit and Philosophies
Empowered by the Holy Spirit, we see people healed, we cast outdemons, we come unto power confrontations with the spirits of darkness that control this world and are victorious. Idol worship and the subsequent control of people by demons and fear is cast out as we proclaim the God who commanded men and women not to make images. This also involves confrontation with philosophies controlled by the evil one.
f The Role of Suffering Servant
Living out the role of suffering servant, we give ourselves to those who are the victims of development; to the poor, sick, the widows and orphans, the outcasts, the drunkards and drug addicts. Our lives are a series of cups of cold water.
g Identification with the poor
And following Jesus role of identification with the poor and his call to forsake all, we refuse to amass huge fortunes and rich homes, but to live lives of contentment and sacrificial giving. Our homes are always open to the poor and needy, and we train ourselves never to close our hearts to those who do not have this world’s goods.
h A Grass Roots Movement
Because we live amongst the poor, or minister amongst them we know the heart-beat and soul of the people. Because the growth of the movement is by Bible Studies, and small groups there is a high level of people participation. It is a movement of the Spirit which is not controllable by men and women.
i Changing Rural/Urban Inequality
Since God has led us from U.P. Los Banos to the other State Agricultural Colleges and Schools of Arts and Trades, we are strategically placed to meet one of the critically unmet problem of development, the lack of intermediate level industries in the rural areas.
Because of the Biblical teaching on managing creation, each disciple learns to manage the creation around him and because of the outbreaking people participation this results in many small-scale innovations at an APPROPRIATE TECHNOLOGY LEVEL.
j Model Communities
We live in Model communities, demonstrating the biblical roles of servants and brothers, and increasingly growing into qualities of meekness, purity, peacemaking in the context of bringing our lives in line with the scriptures.
k Developing Entrepreneurs
Analyzing the movement in terms of McLellanda and Hagen’s analysis of development of achievers, we find people’s world view changing as they are freed from control by spirits and images and begin to grasp the scriptural teaching of man and woman in control of creation.
Our emphasis on a biblical framework for the family begins to change the traditional husband-wife roles into those kind of roles that the researchers have determined are most conducive to producing achievers.
Our emphasis on personal holiness will also have, according to the research, strong effects on creating an entrepreneurial group.
Over the years the leadership within the Lakas Angkan have spent many hours in analyzing Filipino values and indignizing the ministry. This can be seen in the Blue Book of 1977 and has had significant effects on all of the ministry areas. Discipleship is developed around Biblical analysis of Filipino values. The new Bible Study series that is being developed is perhaps a culmination of this.
l Our Relation to the Ethos we Work In
We live within a brilliantly-led government developed ethos following Rostow’s analysis and at the same time many of our officemates are deeply committed Marxists. At times we agree with one, at times the other. Always submissive and respectful to the government, we dare not sit silent when evil is perpetuated in the name of justice. As such we are fully responsible, fully committed to the development of the country. So while upholding the authorities, we, each in our own sphere of influence wrestle against such soul-destroying things as the rape of the country by multi-nationals, destruction of peoples cultural root of dualistic society, etc.
With our Marxist friends we agree and learn from their commitment to the poor, to identification and to equality but reject their commitments to violence and power. We choose instead poverty, meekness and non-violence. We choose powerlessness.
m Our Commitments
None of these causes holds us very tightly since we walk to a beat of another drum the Kingdom of God. Our eyes are fixed on that which is eternal, our responsibility is to him, we seek to reflect his coming Kingdom here but know that it will only be brought in by the King himself and this we proclaim.
It is because of our commitment to Matthew 6:33, our commitment to “seek first His Kingdom and His righteousness”, that almost incidentally, God gives us all these other influences as well. Being unattached to this world, we are free to change it, free to develop it.
V References
I. Introduction
1. Genesis 1:1 2. Rev. 21:1 3. Matt 13:31 4. Rev. 11:15 5. Matt. 5:13 6. Matt 5:6 7. David R., 1978 8. Matt 5:1-12 9. Prov. 14:34 10. Isa 32:17 11. See “The God Who is There” Francis Schaeffer 12. John 17:17
II. An Overview of Development in the Scripture
13. The Development Debate; Elliot G. 1970 pp.82-91 14. My approach to a theological view is greatly influenced by the teaching of Dr. Williams R. Dyrness, a brief summary of which may be found in “The Implications of the Kingdom of God for Community Development” 1980, available from Asian Theological Summary, Manila. Dyrness in turn has been much influenced by the teaching of Dr. George E. Ladd on the Kingdom of God, summarized in “The Gospel of the Kingdom” Eerdmans, 1978. 15. Matt 14:17 16. Matt 5:20, 7:21 17. The Gospel of the Kingdom, pp.16, 17. 18. See my paper on “The Social Implications of Discipleship” for a mere extensive analysis. 19. Gen 1:27 20. The Implications of the Kingdom of God”, p. 1. 21. Gen. 1:28 22. Gen. 1:26 23. Gen 4:9 24. I Pet 5:5, 6 25. Rom 13:1-7 26. Gen 1:31 27. Gen1:22 28. Gen 3:17, 18 29. Gen 6:5 30. Gen 12:1 31. Moses spent 40 years as a leader in Pharaoh’s regime then another 40 in the desert before God called him to lead the Israelites out. 32. John 1:14 33. Luke 4:18 34. Luke 6:20, 21 35. Luke 18:25 36. Jesus identified himself as the Messiah of the servant psalms given to us in Isaiah John 13:3-5, is a symbolic demonstration of this role. 37. Pet 2:9 38. John 17:15 39. Matt 5:14-16 40. Matt 5:1-12 41. II Cor. 5:21 42. I Pet 3:18 43. John 3:1-7 44. Eph 2:1 45. Eph 2:14 46. Philemon 15 47. Matt 5:43-47 48. John 13:34, 35 49. Acts 2:42-45 50. James 1:9 51. Acts 20:34,35 52. Eph 4:28 53. James 1:26 54. Acts 20:34, 35 55. McLelland “Business Drive and National Achievement” p. 177 in Etzioni and Etzioni “Social Change.” 56. John 1:11 57. Matt 7:13, 14 58. Rev. 7:9 59. Rev. 13:16,17 60. Rev 20:4 61. Rev. 20:11 62. “In the World, But not of the World, the Nature of Christian Responsibility” Rev. Role Yule in a booklet of lectures, of the same title presented at Victoria University, Wellington, New Zealand in 1978.
III. Biblical Critiques of Theories of Development
1. William W. Rostow “The Stages of Economic Growth” in Finkle J & R. Gable, eds. “Political Development and Social Change”. 2. See both “We Are On the Brink of Economic Takeoff” and “The Conquest of Poverty” in DPI, Development for the New Society”, pp. 1-9. 3. See Harvey L. Perkins “Colleagues in Development: Bible Study Series Singapore: Christian Conference of Asia (mimeo-series 1977), Shalom; as the goal of development. 4. Chapter 1 in “Beyond Manila” by G. Castillo has an excellent analysis of inequalities within Filipino setting 5. David K. “National Development as Ideological Rhetoric” 6. From projections dewed from “Squatting and slumdwelling in Metro Manila” p 12. (Phil. Soc. Review 16:92-105 7. Leviticus 25:10 8. Exodus 22:25 9. Leviticus19:9,10 10. Leviticus 26:16 11. Leviticus 26:13 12. Gen 2:1 13. Exodus 20:8-11 14. Piero Gheddo “Why Is the Third World Poor,” Chapter 1, Orbis Books, 1973. This is analysis official papal documents and their relationship to the realities of development. 15. Matt 23:8-12 16. Gheddo p.9 17. Ezek 16:49 18. 1 Tim 6:18 19. 3 Col. 3:5 20. Matt 6:25-32 21. See for example Psa 112:5 22. See McLelland “Business Drive and National Achievement p. 177 ff in Etzioni and Etzioni; “Social Change for a Summary Hagen, Everett E. 23. See Hagen, Everett E. “How Economic Growth Begins. A Theory of Social Change” from Political Development and Social Change, Finkle J. & R. Gable 24. Marx K, “Historical Materialism Summarized” (Etzioni and Etzioni op. cit.), p. 41 25. Mark 7:20-22 26. Matt 5:1-12 27. Rom 16:17 28. Rom 12:2 29. McLelland op. cit., p. 176 30. McLelland op. cit., p. 177 31. Isa 32:17 32. op. cit., p.177 33. Hagen, op. cit., p. 77 34. David, K. 35. See Vita Loyoso “Filipino Values and the Indignization of Disciplemaking” 36. Marx K and Engels P ‘The Class Struggle”. Etzioni and Etzioni op. cit. 37. Harry L. Penkins “Colleagues in Development. Bible Study Series Singapore. Christian Conf. of Asis (mimeo-series 1977 to present) “The Poor and Oppressed – the focus of Christian participation in human development.” 38. Marx and Engels op. cit. 39. Matt. 5:1-12 40. Elliot G. “The Development Debate” WCC 1970. pp. 104-105. This book is perhaps one of the most readable and helpful on both the nature of development and on theological approaches to development. 41. Ibid. 42. James 1:9 43. Philemon 15, Matt 23:8-10 44. Acts 4:32 45. Luke 19:8 46. I John 3:16 47. op. cit. p. 88. 48. I Sam 24:6 49. Psa 75:7 50. Rom 12:19, 24 51. John 12:24 52. II Pet 3:9
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© Viv Grigg & Urban Leadership Foundationand other materials © by various contributors & Urban Leadership Foundation, for The Encarnacao Training Commission. Last modified: July 2010 |
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