SPIRITUALITY AND

FAITH-SENSITIVE
PERSPECTIVE OF
DEVELOPMENT
 INTRODUCTION
 Faith and spirituality undergirds one’s perspective of
development work. “It exerts ‘structuring power’ in
our lives, shaping our characters and actions in the
world, including our work” (Hugen, 1998, p.34).
 “Spirituality are values, beliefs, and practice issues
that serve the central dynamic of a person’s search
for meaning and purpose, developed in the context of
interdependent relationship between self, other
people, the non-human world, and the ground of
being itself” (Canda, 1988, p.43).
 “Faith is a commitment, an alignment of the will in
accordance with a vision of transcendent value and
power, one’s ultimate concern” (Fowler, 1981, p.14).
 JUDEO-CHRISTIAN PERSPECTIVE

A view of faith is based on Judaism-Christian

tradition.
Judaism is the faith of the Jews.
Christianity was attributed to Christ.
Most Christian religions or groups’ belief is
Judeo-Christian in nature. (e.g. Roman
Catholicism, Protestants, Greek Orthodox).
 JUDEO-CHRISTIAN PERSPECTIVE

The basis for the faith is the bible.

The biblical view of development is
anchored on the idea of Creation-
Fall-Redemption.
 CREATION

The triune God, the Creator of all things,

began with creation.
Creation was designed to have a
beautiful and meaningful relationship
with the Creator, especially humans who
were created in His image.
Humanity was given charge to be
stewards of the other members of the
created order.
 FALL

However, this Divine design was marred by the

fall.
Humanity fell into disobedience and thereby
sinning against God.
Everything was broken because of sin and its
effects.
Relationship with God, with one’s self, with
others, and with the rest of creation was
broken.
Sin is seen as oppressive. It’s results are seen
as manifestations of oppression.
 REDEMPTION

Redemption is the act of saving the fallen

creation by the Creator himself.
The areas of the broken relationship will be
restored by the redeeming work of Christ on
the cross.
All that was marred by the fall will be renewed
by the power of Christ’s Spirit working in
creation.
Development in the Judeo-Christian
perspective is redemption, restoration, and
renewal.
IMPLICATIONS FOR DEVELOPMENTAL WORK

Development work is geared towards

restoration of the broken aspects of
relationships: with God, with one’s self,
with others and the rest of creation.
Development work is holistic and multi-
faceted.
 Development work involves all of
creation. Both the environment and the
people matter.
 BIBLICAL EXAMPLES OF SOCIAL WORK

 "If one of your countrymen becomes poor and is

unable to support himself among you, help him as
you would an alien or a temporary resident, so he
can continue to live among you. Do not take interest
of any kind from him, but fear your God, so that your
countryman may continue to live among you. You
must not lend him money at interest or sell him food
at a profit. I am the LORD your God, who brought you
out of Egypt to give you the land of Canaan and to be
your God.
 BIBLICAL EXAMPLES OF SOCIAL WORK

 "If one of your countrymen becomes poor among you

and sells himself to you, do not make him work as a
slave. He is to be treated as a hired worker or a
temporary resident among you; he is to work for you
until the Year of Jubilee. Then he and his children are
to be released, and he will go back to his own clan
and to the property of his forefathers. Because the
Israelites are my servants, whom I brought out of
Egypt, they must not be sold as slaves. Do not rule
over them ruthlessly, but fear your God. (Lev 25.35 -
43)
 BIBLICAL EXAMPLES OF SOCIAL WORK

 “Pure and undefiled religion in the sight of our God

and Father is this: to visit orphans and widows in
their distress…” (James 1:27)
 “Now at this time while the disciples were increasing
in number,… because their widows were being
overlooked in the daily serving of food.” (Acts 6:1)
 “Honor widows who are widows indeed… A widow is
to be put on the list only if she is not less than sixty
years old… If any woman who is believer has
dependent widows, she must assist them and the
church must not be burdened, so that it may assist
those who are widows indeed.” (1 Timothy 5: 3,9,16)
 ISLAMIC PERSPECTIVE

Islam as a religion is based in the Qur’an and

the Sunnah (the practice and sayings of the
prophet Muhammad).
Their main similarity to Christianity is their
belief on one God (Allah). This is also the focal
point of human development.
Human development is viewed as the
protection and the enhancement of the dignity
of human beings.
 HUMAN DIGNIT Y
The idea of human dignity comes from the
belief that God has chosen human beings a
special place and rank among creation. He
breathed his Divine spirit and many attributes
in them. He has also entrusted them with the
responsibility of being vice regents (khalifa),
or stewards of creation.
Because of this, everyone has the right to live
a life worthy of dignity and respect simply by
virtue of being human: regardless of race,
religion, gender, ability, age, or economic
status.
 FALAH (WELL-BEING)

The highest attainment of the enhancement of

human dignity is embodied in the concept of
falah or well-being (literally success). This is a
comprehensive state of spiritual, moral,
cultural, political and socio-economic well-
being in this world, and success in the
hereafter.
 FALAH (WELL-BEING)

Individually, this means that a person is able

to satisfy their basic needs and work for their
spiritual, intellectual, and material
advancement.
Collectively, the community or society is
egalitarian and provides opportunities for its
members to make progress in economic,
human, and socio-political and religious
affairs.
 TAZKIYYAH (PURIFICATION)

This refers to the growth and purification

of individuals in terms of their
relationships with God, with themselves,
with their fellow humans, and with the
natural environment.
It also includes activities that will
remove obstacles to well-being.
Combining the idea of trusteeship
(khalifa), well-being (falah), growth
and purification (tazkiyyah) provides
a comprehensive understanding of
human enrichment and flourishing in
Islam.
IMPLICATIONS FOR DEVELOPMENTAL WORK

Developmental work becomes holistic

and relational.
Emphasis is on people and God in
contrast to the prevailing paradigm
which is preoccupied with economic
growth , the creation of wealth and
material opulence.
 ISLAMIC APPROACHES AND MECHANISMS

 Zakat- annual obligatory payment of wealth beyond

certain threshold and distributed to or spent on the
poor.
 Laws of Inheritance
 Wills and Bequests
 Endowments (waqf)
 Charity of Fitr
 Atonements
 Informal Charity or Alms
 Feeding the poor
 Charity of Surplus
 Prohibition of Hoarding, usury, and gambling.
WILLIAM WILBERFORCE (1759-1833)

Christian statesman
Abolitionist of the
slave trade in the
18 th century
CENTER FOR COMMUNIT Y TRANSFORMATION

 CCT is an organized Christian

response against poverty and
social injustice. This is carried out
through the fusion of social
development initiatives and
evangelical mission in a uniquely
Filipino context. It serves urban
and rural poor communities
throughout the Philippines, in
pursuit of its desire to see changed
lives, strong families, and
transformed communities centered
on the Lordship of Jesus Christ.
 PROGRAMS OF CCT

Spiritual Development
Microfinance
Education
Health and Social Security
Community Mobilization
Kaibigan Ministry
 KAIBIGAN MINISTRY

 1. Trust Building & Discipleship

 Street Fellowship
 Feeding
 Evangelistic Camp/Encounter God Retreats
 Counseling
 2. Access to Social Services
 Health & Medical Care
 Balik-Probinsiya
 Insurance
 Educational Assistance
 Temporary shelter
 KAIBIGAN MINISTRY

3. Family & Community Life Re-integration

Re-settlement
Agri-based/ livestock enterprises
Food production
4. Economic Opportunities
Livelihood/Enterprise Skills training
Janitorial services
Business mentoring/ counseling
Income generating projects/enterprises
 SYNTHESIS
 Spiritual/ faith-based perspectives provides an
ideology that shapes our worldviews.
 These serves as platforms and convictions that
propel somebody in pushing for development and
reforms.
 Each spiritual or faith perspective has its own
ideals and therefore forms its own worldview of
development. This is an essential component that
can be integrated in our practice as development
workers (or could be very well integrated in our
own practice already).
 REFERENCES

 Aminu-Kano, M. & FitzGibbon, A. (2014). Human Development in

Islam. (Online Portfolio). Retrieved from http://policy.islamic-
relief.com/portfolio/human -development-in-islam/
 Canda, E. R. (1988a). Conceptualizing spirituality for social work:
Insights from diverse perspectives . Social Thought, Winter, 30-
46.
 Corbett, S. & Fikkert, B. (2012). When helping hur ts: how to
alleviate pover ty without hur ting the poor and yourself . Chicago:
Moody Publishers.
 Fowler, J. W. (1981). Stages of faith. San Francisco: Harper and
Row.
 Hugen, B. (1998). A Christian Perspective on Poverty .
Christianity and Social Work. North American Christians in Social
Work Press.