Each month, we post a series of blogs around a common topic. This month, Jessica Tate is curating a series written by participants in the second Community Organizing and Congregational Leadership cohort offered by NEXT Church, Johnson C. Smith Theological Seminary, and Metro Industrial Areas Foundation. You’ll hear from various church and community leaders as they explore the key organizing concept of power. How can these reflections on power shape your own work and ministry? What is your reaction to their reflections? We invite you to join the conversation on Facebook and Twitter!
by Kathryn Johnston
My theology of power has three components:
- It is a power within and sustained by a community built on the foundational commandment: love one another.
- It is a power constantly aware of the inherent, sinful nature of humanity.
- It is a power thats driving force is hope based on resurrection; the assurance that justice and reconciliation will rise from brokenness.
These three components are illustrated in the telling of the Parable of the Good Samaritan (Luke 10:25ff).
1. It is a power within and sustained by a community built on the foundational commandment: love one another.
A man, presumably because of his occupation as lawyer, has individual power that he decides to use to test Jesus. He asks what he must do to inherit eternal life, and Jesus turns the question back on him. The answer is: You shall love the Lord your God with all your heart and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself (NRSV).
The lawyer pushes: And who is my neighbor?
Jesus responds with what we know as the Parable of the Good Samaritan. In this parable, Jesus builds a case for a community that cares for one another simply because everyone is part of the community – regardless of ethnicity, class, or religion. Real power is shown through mercy to one another and building community together.
2. It is a power constantly aware of the inherent, sinful nature of humanity.
The priest and the Levite are good examples of sin being humanity’s default. I don’t think the two men who didn’t help were two evil men, but rather were two humans who made a bad decision. Their reasons for doing so undergird the reasons for relying on #1 – power sustained by community. Each one made a decision not to help the man based on their own individual needs (fear? prejudice? time constraints?). In contrast, the Samaritan acts with mercy, but that doesn’t mean he is without sin throughout his life.
The theology of power must include recognition of temptation and sin, and rely on the community for accountability.
3. It is a power thats driving force is hope based on resurrection; the assurance that justice and reconciliation will rise from brokenness.
At the end of the story, Jesus challenges the lawyer to act mercifully. Jesus doesn’t offer guarantees that if he does it will mean that robbers will no longer roam the road between Jerusalem and Jericho.
Jesus also leaves the power with the man who asked the question. When asked by Jesus: “Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers?”
He said, “The one who showed him mercy.”
Jesus said to him, “Go and do likewise.” (Luke 10:36-37, NRSV)
Whether we choose to engage with our neighbor or not – there is power in that choice. The Good Samaritan had to make a choice to engage with his neighbor. And then according to the NRSV, he made many more choices after that one (He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him. The next day he took out two denarii, gave them to the innkeeper, and said, ‘Take care of him; and when I come back, I will repay you whatever more you spend.’ vv. 34-35), each choice building the power of relationship with the man he was helping, and potentially between their two communities.
There is power in the choices the two passers-by made as well. Both the priest and the Levite passed by on the other side (v. 31, 32). A decision not to engage is still a decision. It’s still a choice, and there is power and fall-out from that choice. The two men didn’t just pass by on the other side. They made the decision not to stop.
Feeling powerless while ‘the world as it is’ sloshes around us is a normal reaction. Power comes from and is sustained by a hope that passes all understanding, a hope based on the power of the resurrection.
Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ, through whom we have obtained access to this grace in which we stand; and we boast in our hope of sharing the glory of God. And not only that, but we also boast in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit that has been given to us.
For while we were still weak, at the right time Christ died for the ungodly (Romans 5:1-6).
There is power in making the choice to stop and notice our neighbor.
There is power in recognizing that we are all broken, we all need mercy.
There is power in relationship, in community, and in hope.
Kathryn Johnston is pastor of Mechanicsburg Presbyterian Church in Mechanicsburg, PA. A graduate of Eckerd College in St. Petersburg, Florida, Kathryn earned her M.Div. at Princeton Seminary. She and her wife have four children (3 ‘adulting’ out in the world, 1 in middle school), 2 cats and a lively lab mix named Teddy.