Sayo Ajiboye
DMin Overture 1
May 19, 2007
Transforming Power
By Robert Linthicum
216 pages
Linthicum describes power in a beautiful yet simple to grasp manner. He says power is simply the willingness and/or the ability to act. With this definition, it is not difficult to see that power is present in all human situations. It is also easy to see that power not inconsistent with loving and gentle behavior. From this definitive platform, it is easy to agree with Linthicum that ministry must articulate and act out a theology of power. We must openly acknowledge that power defines and deliver on issues of common importance. Linthicum’s power is the basis for building communities, it is not just dominating and destructive, it can be relational, strengthening and liberating.
It is easy to agree with Linthicum that relational power is the essence of the gospel. Dealing with the systems and structures of evil is critical for effectiveness in transforming lives and engaging with corruption, oppression and exploration of the weak. Ministry must therefore engage with power from the political, economic and religious platforms. We must deal with the world as is and plan for the world as it should be.
Linthicum defines religious system as the power “that fences in.” This system determines the parameter within which people lives. God’s people will either have to “confront the abuse of power or affirm its uses” in religion. Linthicum describes a flat social structure in which everyone has access to leadership. This is the world as it should be. Relationships in religion are both national and personal; politics of justice to be dispensers not affirmers of oppression.
This system is influenced by and based on the Economics of Equality, which is founded on the gift of God (Deuteronomy 6:10-11). The Deuteronomic Systems addresses issues of poverty and seeks to eliminate it using five key tools. The top three of these tools are i. The sabbatical year ii. Loans without interest and iii. Tithes. It is a concept of “compensatory economic justice” (35) which is designed to facilitate the the “shalom community.” In this community, the totality of the society is wholesome; the context of the society is harmonious. Jesus references to the kingdom of God are references to the “shalom community.”
Linthicum contrasts the “shalom community” with Prophet Ezekiel’s “bloody city” (42). The rule of religion in this city is domination, its politics is oppressive and the economic system is exploitative. Linthicum describes the godly society as an “ascending spiral of humanity” and the godless system as a descending spiral (49). The seduction of the prophets (Ezekiel 22:28) seems to be the most critical portion of oppression. This is done with praise, prestige, money or position. The leaders of faith are co-opted by values that promote greed, power and domination (Ezek 22:30). This always results in God’s indignation. Jesus’ inauguration of the Jubilee is a “legislated reversal of fortune” (60). Poverty and systems of domination will be eliminated (67) and Luke’s emphasis is on “now.” The kingdom of God is both in us and in our midst. God has called us to work for His Shalom in whatever community that we find ourselves. We work for our city’s Shalom by becoming God’s presence, by praying for the city, by practicing our faith through our action and by proclaiming the good news.
I agree with the thought that in spite of transience, chaos, instability, fear, intimidation, crime and gang in modern day urban neighborhood, Nehemiah’s strategy is still relevant. Economy, politics and religious capital affects the way people hear God’s word (60). It is a true but challenging proposition that eternal life is not simply by faith, it is also by faith demonstrated through the redistribution of wealth. This thinking challenges the assumption that wealth is a sign of God’s blessing. Bonhoeffer’s dictum that “when Christ call a man, he bids him to come and die” (60) agrees with Linthicum proposition that economic necessity will either stagnate faith or faith will drive an economic agenda (67).
I agree that we are to seek “the Shalom community” not just among God’s people but among people who reject God (74). We must engage with those who wield unilateral power over the people through domination and misapplied constitutionality (81). We must promote relational power and work with the people. We must remember that Yahweh is a relational God.
For Linthicum, a critical step towards solving the challenges within any community is the mobilization of victims to confront the source of their problem: “never do for others for other what they can do for themselves “(82-84). Jesus the emperor of Heaven must be strategically presented as the emperor of the earth (Rome) and Jesus must be seen as Caesar (p.119), but he is Caesar of a radically different realm.
Paul dealt with the practice of power. How do we exercise power on the platform of relationships? How do we turn our commitment of time, our affirmation of God’s people, our presence in their situation, our focus on the shape of the community into a lethal force against evil? This is a gift that the church must rediscover in form of biblical accountability, confrontation, civil disobedience, negotiation and agitation.
DMin Overture 1
May 19, 2007
Transforming Power
By Robert Linthicum
216 pages
Linthicum describes power in a beautiful yet simple to grasp manner. He says power is simply the willingness and/or the ability to act. With this definition, it is not difficult to see that power is present in all human situations. It is also easy to see that power not inconsistent with loving and gentle behavior. From this definitive platform, it is easy to agree with Linthicum that ministry must articulate and act out a theology of power. We must openly acknowledge that power defines and deliver on issues of common importance. Linthicum’s power is the basis for building communities, it is not just dominating and destructive, it can be relational, strengthening and liberating.
It is easy to agree with Linthicum that relational power is the essence of the gospel. Dealing with the systems and structures of evil is critical for effectiveness in transforming lives and engaging with corruption, oppression and exploration of the weak. Ministry must therefore engage with power from the political, economic and religious platforms. We must deal with the world as is and plan for the world as it should be.
Linthicum defines religious system as the power “that fences in.” This system determines the parameter within which people lives. God’s people will either have to “confront the abuse of power or affirm its uses” in religion. Linthicum describes a flat social structure in which everyone has access to leadership. This is the world as it should be. Relationships in religion are both national and personal; politics of justice to be dispensers not affirmers of oppression.
This system is influenced by and based on the Economics of Equality, which is founded on the gift of God (Deuteronomy 6:10-11). The Deuteronomic Systems addresses issues of poverty and seeks to eliminate it using five key tools. The top three of these tools are i. The sabbatical year ii. Loans without interest and iii. Tithes. It is a concept of “compensatory economic justice” (35) which is designed to facilitate the the “shalom community.” In this community, the totality of the society is wholesome; the context of the society is harmonious. Jesus references to the kingdom of God are references to the “shalom community.”
Linthicum contrasts the “shalom community” with Prophet Ezekiel’s “bloody city” (42). The rule of religion in this city is domination, its politics is oppressive and the economic system is exploitative. Linthicum describes the godly society as an “ascending spiral of humanity” and the godless system as a descending spiral (49). The seduction of the prophets (Ezekiel 22:28) seems to be the most critical portion of oppression. This is done with praise, prestige, money or position. The leaders of faith are co-opted by values that promote greed, power and domination (Ezek 22:30). This always results in God’s indignation. Jesus’ inauguration of the Jubilee is a “legislated reversal of fortune” (60). Poverty and systems of domination will be eliminated (67) and Luke’s emphasis is on “now.” The kingdom of God is both in us and in our midst. God has called us to work for His Shalom in whatever community that we find ourselves. We work for our city’s Shalom by becoming God’s presence, by praying for the city, by practicing our faith through our action and by proclaiming the good news.
I agree with the thought that in spite of transience, chaos, instability, fear, intimidation, crime and gang in modern day urban neighborhood, Nehemiah’s strategy is still relevant. Economy, politics and religious capital affects the way people hear God’s word (60). It is a true but challenging proposition that eternal life is not simply by faith, it is also by faith demonstrated through the redistribution of wealth. This thinking challenges the assumption that wealth is a sign of God’s blessing. Bonhoeffer’s dictum that “when Christ call a man, he bids him to come and die” (60) agrees with Linthicum proposition that economic necessity will either stagnate faith or faith will drive an economic agenda (67).
I agree that we are to seek “the Shalom community” not just among God’s people but among people who reject God (74). We must engage with those who wield unilateral power over the people through domination and misapplied constitutionality (81). We must promote relational power and work with the people. We must remember that Yahweh is a relational God.
For Linthicum, a critical step towards solving the challenges within any community is the mobilization of victims to confront the source of their problem: “never do for others for other what they can do for themselves “(82-84). Jesus the emperor of Heaven must be strategically presented as the emperor of the earth (Rome) and Jesus must be seen as Caesar (p.119), but he is Caesar of a radically different realm.
Paul dealt with the practice of power. How do we exercise power on the platform of relationships? How do we turn our commitment of time, our affirmation of God’s people, our presence in their situation, our focus on the shape of the community into a lethal force against evil? This is a gift that the church must rediscover in form of biblical accountability, confrontation, civil disobedience, negotiation and agitation.
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