CWS Social and Economic Development Policy

Church World Service (CWS) is the relief, development, and refugee assistance ministry of 36 Christian denominations and communions in the U.S.A. Working in partnership with local organizations around the world, CWS meets emergency needs, aids refugees, supports sustainable development programs and projects, accompanies ecumenical partners, and provides education and advocacy to help address the root causes of poverty and powerlessness.

The purpose of this policy paper is to articulate the CWS framework for development and to inform the elaboration of specific operational guidelines by the CWS Social and Economic Development Program.

CHALLENGE, CONFESSION AND COMMITMENT

Church World Service has been engaged in international development for over fifty years. While we believe that some progress has been made through such development efforts, deeply entrenched problems reflecting the brokenness of our world are still very much with us: hunger and poverty, inequality between the rich and the poor, civil strife and ethnic conflicts, racial and gender discrimination. To this list must now be added the pandemic of HIV/AIDS, and increased militarization and insecurity. These problems take on even greater urgency in the context of a rapidly globalizing world, where the increasing integration of markets and technologies has resulted in cultural, political, and environmental conflicts and pressures, as well as in the positive opportunities for communication and cooperation.

We, as people of faith, must begin with confession of our complicity in contributing to the brokenness of the human family. We recognize that in the past some of our actions have directly or indirectly aggravated, instead of ameliorating, the very problems we had vowed to solve for example, philosophically and theologically undergirding regimes that sought to divide rather than unite persons, or failing to act in the face of inhumane treatment in nations where we could have made a radical difference. Furthermore, as church entities and as individuals, we recognize that some of the U.S. government’s policies for example, supporting and endorsing corrupt and repressive governments, imposing social and economic policies that perpetuate inequalities in the world, or abstaining from a treaty that will make for a more sustainable global environment constitute obstacles for peace and authentic human development. Yet we hold fast to God’s promise to work in us and through us in love, to heal both our own brokenness and the world’s. Our concept of justice is restorative. We seek the establishment of peace and harmony and the restoration of broken human relationships and the relationship between God and God’s people. We therefore commit ourselves anew to God’s work of liberating people everywhere from the bondage of oppression and to building a more just and peaceful world.

CWS FOUNDATIONS FOR DEVELOPMENT

The CWS framework for development reflects the consensus of its constituent communions. At the foundational level, this consensus is gathered around a common understanding of biblical and theological principles. At the level of daily work, the consensus is evident in CWS core operational values, informed by over fifty years of engagement in international development.

Biblical and Theological Basis of Our Work 1

The CWS commitment to development is rooted in our theological understanding that every human being is created in the image of God and that all are kin in the human family; that the earth and its resources come from God and are provided to serve the needs and support the spiritual growth of all; that we are charged to recognize the most vulnerable as our special concern, in keeping with the teaching and practice of Christ; and that we are further charged to participate in God’s work of restoring justice when the opportunities and resources that are the common birthright of all have been denied to any through economic, social, political, or other oppression.

While our inspiration is drawn from the Christian tradition, our work is inclusive and non-sectarian. By following Jesus’ example to give help to the poor, nourishment to the hungry, liberation to the captives, healing to the sick, and justice to the oppressed, regardless of race, color, national origin, religion, gender, sexual orientation, age, disability, veteran’s status, marital status or any other characteristic protected by law, CWS demonstrates faithfulness and participates in God’s work of loving and healing the world.

CWS History and Core Values 2

Church World Service came into being in 1946 as the first inclusive, ecumenical, and coordinating instrument for overseas relief and reconstruction in the history of Protestant churches, providing more than 80% of all aid coming from U.S. private voluntary agencies earmarked for Europe and Asia that year.

By 1952, CWS recognized that relief efforts were not enough people desired self-sufficiency. By providing tools and materials to equip people to meet their own needs, CWS entered into the nascent field of development work. Through the years, CWS has learned important lessons that now serve as a basis for a more systematic approach to development in the context of a rapidly globalizing world for instance, the need to support development work with strategies to impact public policy, and vice versa; the need to concentrate on locally sustainable solutions; and the necessity of long-term commitment in order to realize fundamental change.

A statement of the organization’s core values, updated in 2001, affirms CWS ways of working in the past and speaks to a fuller approach to development as we enter the 21st century, with emphasis on collaboration, justice, and inclusiveness. These core values include:

• Engaging in mission and faithful witness to the Gospel of Jesus Christ.;
• Covenanting with and among member communions to work together;
• Collaborating with partners at the grassroots, domestically and internationally;
• Striving for peace and justice locally and globally in the social, political, and economic orders;
• Practicing and advocating careful stewardship of God’s creation;
• Creating sustainable communities;
• Cultivating relationships and dialogue with people of other faiths and ideologies;
• Responding compassionately and effectively;
• Being fiscally responsible; and
• Sharing a common ecumenical vision with the National Council of the Churches of Christ in the U.S.A. (NCCCUSA).

CWS PHILOSOPHY AND GOAL OF DEVELOPMENT

The CWS philosophy of development stems from its biblical and theological mandate and fifty-six years of operational experience. It is summed up in its stated goal of development, namely: “The most vulnerable persons and communities affected by social, economic, and political oppression will be supported in their efforts to develop socially, economically, politically and environmentally sustainable communities and achieve a higher quality of life.” We believe that development must take as its starting point individual and community dignity, spirituality, and capacity. We see the impediment to development as oppression and injustice at the economic, social, and political levels. We take as our primary concern the poorest and the most vulnerable: We understand that our task is to help them have access to opportunities and resources so that they can address their problems at the individual and community levels. Development must move individuals and communities towards self-reliance, sustainability, and freedom from oppression. Our understanding of development is in contrast with mainstream theory, which still thinks of development in abstract market terms, using the nation state as its point of reference and analysis, and measuring progress in terms of the gross national product (GNP).

CWS CORNERSTONE IN DEVELOPMENT: EMPOWERMENT OF PARTNERS

Empowerment embodies the ideal of development as self-reliance, sustainability, and freedom from oppression, all key components of the CWS philosophy of development.

CWS understanding of the concept of empowerment covers styles of relationships, strengthening of community institutions, and building of technical capacity. In terms of styles of relationships, CWS sees empowerment as a reciprocal exchange between equal partners. As we share different gifts, both partners are enabled and are mutually accountable. Relating to institution building, empowerment is the support aimed at strengthening or creating self-governing community organizations committed to just, inclusive, democratic, participatory, and transparent principles of governance.

At the technical level, empowerment refers to capacity building and training. Capacity-building is a key emphasis that cuts across the total program of Church World Service . Training and skills-development yield immediate results and are very cost-effective when done locally or regionally. Assisting partner organizations by building their capacity to implement effective development projects and advocate for their constituencies is a critical contribution to development. At its best, empowerment means mutual accompaniment and solidarity in the development journey.

CWS PARTNERS IN DEVELOPMENT

Many CWS partnerships have historical roots, growing out of relationships established through early missionary activities or emergency response efforts of U.S. churches. Other relationships are more contemporary, as we work with non-governmental organizations, grassroots movements, or community efforts that effectively address critical needs or offer particular development expertise. Our priority option is to work with ecumenical/church-related partners to meet identified needs effectively and efficiently. In some instances, where the severity of local circumstances calls for urgent interventions, in the absence of able church partners, CWS will work with NGOs, community groups, and local government services to meet the challenges at hand.

Often we work in consortia with other organizations, such as United Nations agencies, foundations, and ad hoc coalitions. In some instances, we work in cooperation with both U.S. and local government entities. In all relationships, safeguards are agreed upon to guarantee that the integrity and independence of all partners are observed and that the principles of CWS are understood.

CWS OPERATIONAL APPROACH

In keeping with this philosophy, the CWS model for engaging in international development is to facilitate local efforts and contribute to local capacity-building.

CWS supports efforts that demonstrate a commitment to community empowerment by utilizing indigenous solutions and resources that advance social, economic, cultural, civil, and political rights; that advance gender justice; that respect the needs and culture of vulnerable groups; that adopt sustainable approaches to development; and that build local expertise and develop local capacity.

We establish strategic priorities by dialoging with partners and responding to locally identified needs. We affirm our responsibilities to be agents of justice through the restoration of broken relationships that have led to human deprivation and oppression. The primary resources of CWS development work come from the Christian community. Therefore, we are committed to provide sound stewardship over the resources entrusted to us in seeking to accomplish our development goals. Towards that end, we work with partner organizations to develop partnership agreements and to ensure that programs and projects supported by CWS funds are managed effectively and efficiently by both partners and that they are reviewed periodically.

CONCLUSION

This policy paper is intended to guide our work and hold us accountable. We are well aware that in themselves good intentions and the best-laid plans do not guarantee success. But in the context of the current CWS reorganization and at a time of formidable challenges facing the world community, especially the sense of loss of physical security and the lack of sustainable livelihoods, we in CWS rededicate ourselves in God’s service, believing in God’s redemptive acts and God’s promise to make all things new.

This policy will take effect upon approval of the Board and will be reviewed every five years by the Social and Economic Development Program Committee.

ANNEX 1 BIBLICAL FRAMEWORK

The world is God’s in all its fullness; we are God’s stewards. (Genesis 1:1-2:22, Leviticus 25:23, Psalm 24:1, and Acts 4:32-35)
Our programs serve all peoples as children of God, irrespective of nationality, ethnicity, or religion, and everyone is considered a neighbor with a right to the world’s goods. We do not promote programs and projects that jeopardize the life of future generations. We promote the reduction of excessive consumption by the few, so that all may have enough.

In a fallen world, the forces of injustice and oppression bear down upon the vulnerable in all societies. (Ephesians 6:12)
We enable people to oppose and overcome these forces through the building of their capacity to understand systems, access resources, and participate effectively in civil society; through solidarity; and through advocacy on their behalf.

In Christ, the world is being reconciled to God, and we have been entrusted with the ministry of manifesting that reconciliation and redemption. (II Corinthians 5:18, Romans 8:18-2, and Revelation 21:1-4)
The Social and Economic Development Program plays its part in that ministry of reconciliation. We endeavor to engage in those programs that help create a world more in harmony with that which God intends and has made possible through the life, ministry, example, and redeeming acts of Christ.

Christ came to give life and give it fully. (John 10:10)
Our programs aim to enhance life. True life extends beyond mere existence, to encompass all that makes us fully human -- including the development of our social and economic lives, freedom, capacities, and dignity.

The poor and the oppressed are God’s special concern. (Exodus 3:7, Isaiah 58:6-9, Matthew 25:34-36, and Luke 1:52-53)
The redemption of people from poverty and the margins of society will be a consistent emphasis of the Social and Economic Development Program. We follow Jesus’ example when we respond to the needs of the hungry, the dispossessed, and the marginalized.

We are members of one body, the church universal, and each member has particular gifts. (Romans 12:4-8, I Corinthians 12:12-31, and Ephesians 4:1-13)
We will function in partnership in such a way as to use all the gifts that are available in our relationships.

God is the author of justice and nothing can separate us from the love of God. (Psalm 89:14, Job 8:3, Amos 5:21-24, Micah 6:8 and Romans 8:31-39)
Our concept of justice is restorative. As persons of faith, we name the brokenness manifested in individual human lives; we claim our own complicity in the establishment and maintenance structures of injustice in our world; and we affirm our responsibility to be agents of justice through faithful witness of the Gospel. In response to our faith, we seek to restore justice in our work with individuals and communities through social, economic, and political development. Further, we understand restorative justice as the establishment of peace and harmony where previously broken relationships have led to human deprivation and oppression. We will measure our work against the question of restoring humanity to right relationship with God and God’s creation, as well as between God’s people and their lives.

ANNEX 2: UNDERSTANDING THE CWS APPROACH TO DEVELOPMENT SOME HISTORICAL MILESTONES

• CWS was founded in 1946 and immediately became a major player in dispensing foreign aid overseas. The New York Times described CWS as “the largest private agency distributing foreign relief,” as Church World Service provided 80% of all aid coming from U.S. private voluntary agencies earmarked for Europe and Asia that year.
  
  
• By 1952, CWS had recognized that relief efforts were no longer enough — people desired self-sufficiency. By providing tools and materials to equip people to meet their own needs, CWS had entered into the then very young field of development work.
  
  
• In 1954, CWS, through the Christian Rural Overseas Program (CROP), was instrumental in drafting the bill for PL 480, the Food for Peace law that enables Private Voluntary Agencies (PVOs) to distribute U.S. government surplus commodities overseas. Distributing this government surplus was the first experience for CWS in formally working with the U.S. government. This engagement with a government program produced some unease within the churches out of fear of government control, but the collaboration proceeded on condition that safeguards be put in place.
  
  
• In 1956, CWS, together with Lutheran World Relief (LWR), provided housing and food for Palestinian refugees at a time when even the United Nations cared little for them. While this action was consistent with its biblical and theological mandate, it was also an overtly political statement in itself.
  
  
• In 1959, CWS phased out CWS offices in 40 countries and entered into partnership with indigenous churches, thus signaling a new modus operandi that anticipated by several decades the current development emphasis on empowerment. Since then the policy and practice of CWS has been not to become “operational” in its overseas programs, but to enable its partners through funds and technical support.
  
  
• In 1965 the emphasis towards empowerment of partners was further accentuated when CWS decided to join the National Council of the Churches of Christ in the U.S.A. (NCCCUSA) under the newly created Division of Overseas Ministries (DOM). Thereafter, the “witness” and “service” components of the work became integrated in one ministry.
  
  
• The drought and famine in the Sahel in Africa during the 1970s provided CWS another lesson in development work, this time in the area of appropriate technology. During the drought, the date palms on which the people of Niger depended for basic food were ravaged by scale-producing insects. Instead of buying expensive and toxic pesticides from the U.S. to counter the insects, CWS procured thousands of Iranian ladybugs, which provided just the right antidote against the pest. The insight of finding sustainable solutions to local problems continues to be practiced and is reflected in the current CWS project called the “Moringa Tree Initiative” in West Africa.
  
  
• In 1974, the joint CWS-LWR Office on Development Policy was established in Washington, D.C. Recognizing that U.S. government policies had a bearing on the question of world hunger and development, the churches wanted a mechanism through which to monitor and impact government policies. Later, CWS-LWR joint monitoring extended to the World Bank.
  
  
• In 1975, CWS established an Ireland Program designed to support the reconciliation effort between Catholics and Protestants in Northern Ireland and to educate the U.S. churches regarding the roots of the conflict. Like CWS jointly-founded Vietnam Christian Service (VNCS) before it, the Ireland Program validated the strategic importance of conflict resolution/transformation in development work.
  
  
• 1977 was a pivotal year. The CWS Development Office was formally established in the New York headquarters to monitor CWS programs and projects according to criteria laid down by the CWS Committee. In that same year, the Constituency Education Pilot Project was established to study what other agencies were doing in terms of development education and to make a recommendation to the Board based on that study. The Office on Global Education was then established by action of the CWS Board in 1980 to increase the churches’ understanding of the root causes of underdevelopment. Together with the Office on Development Policy, these actions consolidated CWS’s mature grasp of the development process.
  
  
• In 1985, CWS became a separate division of the National Council of the Churches of Christ in the U.S.A., and the executive director of CWS became an associate general secretary of the NCCCUSA.
  
  
• In 1987, in its 40th anniversary year, CWS established a Global Hunger and Development Fund to support long-ranged development programs that are community-based and that address the root causes of poverty and hunger.
  
  
• In the 1990s, the NCCC underwent another reorganization, leading to the creation of a new unit called “Church World Service and Witness.” The new unit subsumed Church World Service, the International Affairs Commission, Agricultural Missions, Inter-media, and other offices that remained from the Division of Overseas Ministries. However, CWS maintained its separate legal status as CWS, Inc.
  
  
• In 2000, Church World Service became an independent 501(c)(3) organization, no longer sharing fiduciary and management operations with the National Council of the Churches of Christi n the U.S.A. Concurrently, CWS launched a new Strategic Plan (2000-2003), which involved an internal restructuring along functional rather than regional lines. Three new program offices were established: Social and Economic Development (SED), Education and Advocacy (E&A), and Mission Relations and Witness (MRW). Two other offices were carried over from the former structure -- Immigration and Refugee Program (IRP) and Emergency Response Program (ERP). The Social and Economic Development program assumed responsibility for CWS involvement in development work globally.

Adopted by the Chuch World Service Board of Directors, 10/22-23/02

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