El proceso formativo de la voluntad asociativa

directional, non-linear, fragmented and discontinuous process that is difficult to control, manage, or comprehensively understand from a particular vantage point … Change strategies emphasize the need for change agents to become “searchers” with communities, rather than “planners” for communities.’50

45 _{Moltmann, J 1980, The Trinity and the Kingdom of God, SCM Press, London.} 46 _{Lk 4:18.}

47 _{Mt 16:24, 25; Mk 8:34, 35; Lk 9:23, 24.} 48 _{Mt 5:41.}

49 _{Amesbury, R & Newlands, GM 2008, Faith and human rights: Christianity and the global struggle for human} dignity, Fortress Press, Minneapolis, p. 110.

This perspective demands a more tentative approach to planning for and managing development processes. It challenges the idea that a development context can be

comprehensively analysed and sufficiently understood to confidently map out a five-year development plan. Boxlear et al. recognise that development issues are often ‘wicked’, which means that the science on how to address these is contested, and solutions to problems require the input of a very diverse range of actors that often do not have a shared view of the nature of the problem, or how to address it.

This perspective highlights that a development context can only be partially understood prior to acting on it, and it therefore needs constant

learning and adaptation to find a way through. Overall, development is recognised as a complex endeavour that demands the collective knowledge and initiative of a wide group. Accordingly, this

understanding favours multi-stakeholder and

partnering approaches. Participatory action research, and action learning methods are vital with this perspective.

A Christian theology echoes the fact that there is much that is complex and multi-directional. There is a

brokenness, both within the world and within the human heart, that impacts every aspect of life, especially our relationships. Christians await the consummation of the whole of creation that will take place at the final renewal of all things. Until then, ‘all change is partial and incomplete – part of our journey toward God’s redemption of all things.’51 _{The gospels do} speak into the non-linear, complex nature of all of life by articulating a specific worldview that provides purpose and hope for the work of development.

The story of God coming into the world – the Incarnation – also provides the direction to work as ‘searchers’ with communities, to work together with people rather than ‘for’ them in a way that affirms their dignity as image-bearers of a relational God. This requires a posture of humility that values the insights of many. Tyndale notes that ‘If poverty itself is a multi- dimensional phenomenon, then the solution to it must also be multi-dimensional, and it is here that the faiths can make a contribution … by demonstrating some of the ingredients of

                                                                                                                          51 _Ibid.

Example  5.  Several  evaluations   referred  to  a  process  of  active,   prayerful  discernment  in  which   development  workers  would  seek   to  hear  God’s  voice  about  the   community’s  needs,  needs  which   they  would  experience  in  daily   life.  This  kind  of  lived  reflective   practice  may  stand  in  stark   contrast  to  some  pre-­‐conceived   development  projects.  

dignity and hope … self-esteem, and a sense of purpose.’52 Complex theories appreciate that knowledge does not rest with any one group but that contributions may come from anywhere. No one has all the answers. As many Christians would say, the opposite of faith is not doubt but certainty. Christians believe in a God who empowers and invites his followers on a daily, contextualised journey of faith, in which they receive and incarnate hope. Through humble seeking and attentive listening, the Christian works for the kingdom to come on earth as it is in heaven.

The kingdom of God has a ‘now-and-not-yet’ nature to it. The ‘now’ has been manifested in the life, death and resurrection of Jesus. There are glimpses of it in the outbreaks of justice, peace and renewal. These stir up rumours of hope. They instil renewed faith that God is at work and point to new directions. Christian theology recognises that human efforts alone will never build the kingdom of God. Yet with the empowering Spirit of God, there is confidence that provisional human efforts will be transformed in a world where there is justice for all.53 This is the ‘not-yet’ nature of the kingdom.

3.5 Overview

This brief overview shows that Christian international development organisations are able to adopt any of the main theories of change. There are no fundamental conflicts. The central ideas of all these theories could be incorporated and deployed within their operational praxis. Some organisations will recognise some limitations, or will nuance and reframe these

theories within their own understanding of Christian theology and scripture. Importantly, the difference between faith-based and other types of development organisations does not lie in their choice of a theory of change.54

The research will show that in the case of World Vision, a range of additional features, which are theologically informed, will mark out its development praxis as distinctive. These surround and imbue World Vision’s work, and contribute towards its success. These features are:

• a consistent, spiritually based interiority

• a strong people-centredness (including ideas about incarnational love) in personal

interactions

                                                                                                                          52 _{Tyndale 2000, pp. 9–19, 17.}

53 _{Wright 2007, analysing 2 Cor 15:58.}

54 _{It is argued that religion is not a ‘missing link’ in development, it is an overarching frame or narrative which}

can incorporate the multiple visions of how change may occur in any given setting. See Jones & Petersen, p. 1302.

• a pervasive emphasis on positive inter-faith relationships, framed from the position of

a participant/actor

• the exercise of influence, and the acceptance of inherent risk, by engaging with

churches.

The next chapter sets out the background to World Vision as a case study, and the process used to articulate its organisational theology and map the influence of this theology on its development work.