THE POWER OF POWER UNEXERCISED - Iain McKillop
One test of how authentically we are allowing God’s Spirit to transform us, says theologian Stephen Barton, is how we control strong human drives like money, sex and power. I have been reconsidering this in the light of recent world atrocities committed in the name of, or under the guise of religion. Sadly the Church is as prone as any organisation to having its mission damaged by some who value power more than the Kingdom of God or holiness. Jesus demonstrated and taught that God’s Kingdom isn’t about political or physical power over others; it comes by allowing God and God’s principles to rule and determine our inner and outer lives. Unfortunately it is all too easy for all of us as Christians to call Christ 'Lord', and claim that he is 'Lord of our lives' without in reality letting his principles rule the ways that we live. Too many church-goers, including church-leaders, I'm afraid are too much in charge of their own lives, and in the case of committee and synod members and church leaders, are often over aware of their political and social position or status. If we let Christ’s Spirit form us, our position or our importance relative to others need not concern us.
Many of us come to God because we recognise our needs; we are insufficient as individuals. Human beings are made for relationships with others and with a spiritual world beyond perceived reality. But needy people must recognise that being raised to valued positions or leadership can strengthen their insecurities not just affirm their value. Our motivations are not always trustworthy. Leaders need the more closely follow Christ’s teachings, to ensure that they lead like him. Inner insecurities or chips on one’s shoulder may become masked by arrogance or transform into forms of dictatorship. I've seen this too often in many in church leadership, who seem to forget Christ's example and teaching about 'servanthood'. Church politics or committees may provide examples of individuals or factions that get 'too-big-for-their-boots' and relish their dominance over others. This may be understandable in secular situations where less rigorous ethics might be in play. But actually in 45 years working in the secular world, I met less people who dominated others than I have in my years in church ministry. Is there something about churches that encourages people to abuse their power over others, and be less honest? I wonder if they believe that God's grace and calling allows them to overstep basic social norms and disregard laws about abuse of others? On the issue of dominance over others Christ reminded his disciples “It should not be so with you.” (Mtt.20:25-27), “the first should be last” and those who seek to be leaders should be willing to serve in the most menial duties (Mk.10:44-45). Those who consider themselves greatest should be willing to be “least in the Kingdom of Heaven”. Deacons in the secular classical world were the servants who did the menial jobs, including carrying out the slops from the latrines. All priests, bishops, archbishops, cardinals and presumably the Pope, remain 'Deacons', throughout their ministries. Would they all remain willing to do the most menial ar disreputaable jobs? None of us should be above them.
The priorities of the Kingdom of God are often not human priorities, so we need to turn human ambitions on their head if the world and the Church are to be transformed (as Phil.2:3-11). In the structure of Church government none should consider themselves more important than others. Archbishops or popes are of equal significance to any church-member. Christ, like the Hebrew covenant, promoted the value of the underling, the child, woman, the orphan and widow, the disabled or stranger in society (eg.Lk.18:16). In fact, if we take mission seriously every non-Christian should be given more attention than every Christian. Priestly or Christian ‘authority’ is not about social position or power over others; it is about taking seriously our responsibility for others and our responsibility to engage in effective mission.
Seamus Heaney called the Cross “the power of power unexercised.” This is a significant model for Christian attitudes to power. If we are to serve the good of the world and transform society towards more Kingdom principles, we will do it by our example not by political power. Synods and socially influential Christians may influence opinions, even laws, but the Church hasn’t the world power that it exercised centuries ago (probably a good thing, as it was abused). This lack of power and influence may be partly our fault for being so preoccupied with Church that we haven’t served the world sufficiently to retain our reputation for integrity. World circumstances have changed, scepticism about religion is rife, but if we want to regain influence and convince people of the truth of faith, perhaps we need to consider what sort of power the Church wants today. Is Christ’s way best promoted by a dynastic Church like that established in Byzantium or Renaissance Rome?
We want our people to follow the true Christ; we don’t engage in mission to raise the numbers in our congregations or lift the Church’s finances. The ambitions of clergy and laity should be to extend the true Kingdom of God, not prop up an institution or gain position in a hierarchy disconnected from real life to the needs of the world. The church exists for building up others, encouraging worship in unity, spirit and truth. Misguided militant crusades throughout history attempted to impose faith on the world. Often, as with the contemporary so-called ‘Islamic State’/I.S.L. their faith-mission has been undermined by methods of abusing power that betray the principles of their faith. Such crusaders may believe that they are doing God’s will and defending faith. But does God need to be defended in the ways that inquisitors and militants used in the past? God will only be promoted through truth. Leaders or those entrusted with power in any situation should beware of hypocrisy and keep close to the roots of true faith.
Similar dangers occur in church finances; we are not a ‘business’ in the conventional sense. The Church certainly needs to be professional in one sense to keep itself economically viable and to finance its mission. But we should not ‘ape’ leadership or business methods of the world, rather we should transform ideas of leadership by leading as Christ taught and exemplified. The church is about ‘giving’ not ‘acquiring’.
Perhaps we can learn from the way that God’s power is recognised today. We need not live in destructive times like Noah, Lot or the Exodus. Christian politicians aren’t meant to respond to sin by bombing the perpetrators. Leaders following God’s example don’t destroy the sinful. Past Church teaching emphasised Christ’s words on ‘Judgement’ – God will eventually make things right. But while we wait, the power of God works and is most usually expressed in apparent ‘weakness’. God doesn’t ‘avenge’; he is not a bullying leader. God tolerates in love while his Spirit works in the world and in our lives to bring healing through frequent, patient forgiveness and inner transformation. God’s power sees us abusing ours and forgives for the greater good of the world.
It is easy for Christians to “talk the talk but not walk the walk”. Humility is the most attractive quality in a true leader, an important characteristic for all Christians. St Paul speaks of power being “made perfect in weakness” (2Cor.12:8-10). Humility in relation to God, affirming others (Phil.2:3-4) and recognising our own limitations, should encourage us to exercise power or position carefully. Heaney’s phrase “the power of power unexercised” is not just about God’s use of power; it is our calling too.
One test of how authentically we are allowing God’s Spirit to transform us, says theologian Stephen Barton, is how we control strong human drives like money, sex and power. I have been reconsidering this in the light of recent world atrocities committed in the name of, or under the guise of religion. Sadly the Church is as prone as any organisation to having its mission damaged by some who value power more than the Kingdom of God or holiness. Jesus demonstrated and taught that God’s Kingdom isn’t about political or physical power over others; it comes by allowing God and God’s principles to rule and determine our inner and outer lives. Unfortunately it is all too easy for all of us as Christians to call Christ 'Lord', and claim that he is 'Lord of our lives' without in reality letting his principles rule the ways that we live. Too many church-goers, including church-leaders, I'm afraid are too much in charge of their own lives, and in the case of committee and synod members and church leaders, are often over aware of their political and social position or status. If we let Christ’s Spirit form us, our position or our importance relative to others need not concern us.
Many of us come to God because we recognise our needs; we are insufficient as individuals. Human beings are made for relationships with others and with a spiritual world beyond perceived reality. But needy people must recognise that being raised to valued positions or leadership can strengthen their insecurities not just affirm their value. Our motivations are not always trustworthy. Leaders need the more closely follow Christ’s teachings, to ensure that they lead like him. Inner insecurities or chips on one’s shoulder may become masked by arrogance or transform into forms of dictatorship. I've seen this too often in many in church leadership, who seem to forget Christ's example and teaching about 'servanthood'. Church politics or committees may provide examples of individuals or factions that get 'too-big-for-their-boots' and relish their dominance over others. This may be understandable in secular situations where less rigorous ethics might be in play. But actually in 45 years working in the secular world, I met less people who dominated others than I have in my years in church ministry. Is there something about churches that encourages people to abuse their power over others, and be less honest? I wonder if they believe that God's grace and calling allows them to overstep basic social norms and disregard laws about abuse of others? On the issue of dominance over others Christ reminded his disciples “It should not be so with you.” (Mtt.20:25-27), “the first should be last” and those who seek to be leaders should be willing to serve in the most menial duties (Mk.10:44-45). Those who consider themselves greatest should be willing to be “least in the Kingdom of Heaven”. Deacons in the secular classical world were the servants who did the menial jobs, including carrying out the slops from the latrines. All priests, bishops, archbishops, cardinals and presumably the Pope, remain 'Deacons', throughout their ministries. Would they all remain willing to do the most menial ar disreputaable jobs? None of us should be above them.
The priorities of the Kingdom of God are often not human priorities, so we need to turn human ambitions on their head if the world and the Church are to be transformed (as Phil.2:3-11). In the structure of Church government none should consider themselves more important than others. Archbishops or popes are of equal significance to any church-member. Christ, like the Hebrew covenant, promoted the value of the underling, the child, woman, the orphan and widow, the disabled or stranger in society (eg.Lk.18:16). In fact, if we take mission seriously every non-Christian should be given more attention than every Christian. Priestly or Christian ‘authority’ is not about social position or power over others; it is about taking seriously our responsibility for others and our responsibility to engage in effective mission.
Seamus Heaney called the Cross “the power of power unexercised.” This is a significant model for Christian attitudes to power. If we are to serve the good of the world and transform society towards more Kingdom principles, we will do it by our example not by political power. Synods and socially influential Christians may influence opinions, even laws, but the Church hasn’t the world power that it exercised centuries ago (probably a good thing, as it was abused). This lack of power and influence may be partly our fault for being so preoccupied with Church that we haven’t served the world sufficiently to retain our reputation for integrity. World circumstances have changed, scepticism about religion is rife, but if we want to regain influence and convince people of the truth of faith, perhaps we need to consider what sort of power the Church wants today. Is Christ’s way best promoted by a dynastic Church like that established in Byzantium or Renaissance Rome?
We want our people to follow the true Christ; we don’t engage in mission to raise the numbers in our congregations or lift the Church’s finances. The ambitions of clergy and laity should be to extend the true Kingdom of God, not prop up an institution or gain position in a hierarchy disconnected from real life to the needs of the world. The church exists for building up others, encouraging worship in unity, spirit and truth. Misguided militant crusades throughout history attempted to impose faith on the world. Often, as with the contemporary so-called ‘Islamic State’/I.S.L. their faith-mission has been undermined by methods of abusing power that betray the principles of their faith. Such crusaders may believe that they are doing God’s will and defending faith. But does God need to be defended in the ways that inquisitors and militants used in the past? God will only be promoted through truth. Leaders or those entrusted with power in any situation should beware of hypocrisy and keep close to the roots of true faith.
Similar dangers occur in church finances; we are not a ‘business’ in the conventional sense. The Church certainly needs to be professional in one sense to keep itself economically viable and to finance its mission. But we should not ‘ape’ leadership or business methods of the world, rather we should transform ideas of leadership by leading as Christ taught and exemplified. The church is about ‘giving’ not ‘acquiring’.
Perhaps we can learn from the way that God’s power is recognised today. We need not live in destructive times like Noah, Lot or the Exodus. Christian politicians aren’t meant to respond to sin by bombing the perpetrators. Leaders following God’s example don’t destroy the sinful. Past Church teaching emphasised Christ’s words on ‘Judgement’ – God will eventually make things right. But while we wait, the power of God works and is most usually expressed in apparent ‘weakness’. God doesn’t ‘avenge’; he is not a bullying leader. God tolerates in love while his Spirit works in the world and in our lives to bring healing through frequent, patient forgiveness and inner transformation. God’s power sees us abusing ours and forgives for the greater good of the world.
It is easy for Christians to “talk the talk but not walk the walk”. Humility is the most attractive quality in a true leader, an important characteristic for all Christians. St Paul speaks of power being “made perfect in weakness” (2Cor.12:8-10). Humility in relation to God, affirming others (Phil.2:3-4) and recognising our own limitations, should encourage us to exercise power or position carefully. Heaney’s phrase “the power of power unexercised” is not just about God’s use of power; it is our calling too.