by Moses M. M'ithinji
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THE BIBLICAL CONCEPT OF POWER
Before beginning a discussion of the term "power", let me first explain its meaning as it is used in the New Testament. The Greek word for power, dunamis (from which words like dynamo and dynamic are derived) means both latent capability1 of action and also power in action. Power represents the being of God in his dynamic aspect, that is, in the only aspect in which we can know him. God is the power through which things are made, and it is through created matter that we have knowledge of his "everlasting power and divinity." (Rom 1: 19). Dunamis in Greek thought is derived from god as its only source. This thinking is expressed in the New Testament where dunamis is seen as the instrument of God's activity. All power comes from and belongs to God. There is no echousia (authority) but from God, and those authorities that exist are ordained by God. (Rom 13:1; 1 Pet: 2:14; Jn 19: 11)
When we read the creation story in Genesis, we see that the world came to be through God's creative power. Prior to that, the world was void, without form (in Hebrew tohuwabohu, that is, disorder). The creative power of God brought about order which we call creation. God, therefore, is the source of power, both for creation and for living. (Jer.10:12) "By my great power and strength, I created the world, humanity and all animals that live on earth..." (Jer. 27:5)
The type of power expressed in creation can be referred to as physical power. Two other powers are moral and spiritual powers.
Moral power is given to human beings to enable them keep God's commandments, consisting essentially in the love of God and of the neighbour. Economic and political powers come under moral power. When the two powers are well used, they bring benefit to the community. Political power creates laws that govern society.Good use of political power brings about development. Conversely, misuse of political power leads to underdevelopment and dictatorship.
Then there is spiritual power, the power of the Holy Spirit. This was the power, which enabled Mary to conceive the Son of God. "The Holy Spirit will come upon you and God's power will rest upon you." (Lk 1: 35, 37) Through this power Mary became the mother of Jesus, receiving the great responsibility and honour in bringing the Saviour into the world.
The Holy Spirit continued his work. This was evident especially at Pentecost (Acts 2:1-15) when the power of God caused the Apostles to be understood in many tongues. After this event we find that the power of the Holy Spirit was bestowed upon those who believed. The same power is given to Christians today who believe in God and are obedient to his will. In his teaching, the apostle Paul points out that the Spirit of God leads a believer to imitate Christ in crying "Abba, Father!" (Rom. 8:15)
As we continue to live a Christian life, our attitude to the powers that exist in the world should be:
First, that the world belongs to God and that it is shared by all humankind; therefore it must not be spolied by the misuse of power.
Second, that immoral use of power, power which harms others, must be rejected; instead, moral use of power, that which brings benefit to society, should be encouraged.
Third, that the example of Jesus in using the power he had in ways pleasing to God, should guide a Christian in personal behaviour and decisions. (Mt. 4:1-10)
Fourth, that the belief of Christians, namely that no other power can separate the followers of Christ from the love of God, should give encouragement to those who are called upon to confront evil. (Rom. 8: 38-39)
Finally, both dunamis (power) and echousia (authority) are attributes which are derived or conferred. (Matt 21:23-27; Rom 13:1-3). It is through
the hearing of the Gospel that power becomes operative in people's lives. (Rom 1:16) Authority is given to the disciples as described in Mt 16:19; 18:18; Jn 20:22-23. It is power which is meant to operate in two ways: by preaching and by discipline. By preaching the Gospel, the Kingdom of God is opened to all those willing to hear and embrace it.
The "power of the keys" is exercised in ecclesiastical discipline. It is meant to be an administrative authority. (Isa 22:22) Since the early Church, it has been accepted that "the power of the keys" is the real power of spiritual binding and loosing.
The authority of Peter is the authority to declare what is right and wrong for the Christian community. His decision is confirmed by God.
To sum up, power is the gift of God to the Church. When the power of God is properly used under the guidance of the Holy Spirit, God's love and concern for his people are experienced. Through this power the service of God is continued.
THE BIBLICAL CONCEPT OF SERVICE
Let us now examine the concept of service. The Greek word for service is diakonia. This is ususually understood to mean the service rendered to the community as opposed to leitourgein, which literally means service rendered to the State. In the Septuagint (the Greek version of the Old Testament) this term denotes service to the priests and levites. (Num 8:22, 25, 18:4). This usage is also found in the New Testament (Lk 1:23; Heb 9:21) as ministry. It is used in the service of the church. (Acts 13:2)
From the 5th century onwards, service denoted primarily the central rite of the Christian Church: the Eucharist. St. Paul also talks about rulers in the state as God's leitourgoi (ministrants). Thus God's service is not to be narrowly interpreted. It is rendered not only in prayer and rite, but also in ecular life. The faithful servants of God in public life are his ministrants as truly as those who perform the divine service in church.
When we talk about service, we are bound to raise the question: What is service? In asking the great teacher of all ages this question, we hear his answer by word and deed: Life is service: "For the Son of Man also came not to be served but to serve, and give his life as a ransom for many". (Mk 10:45)
Martin Buber points out that "life is meeting others." This is only possible in service, and we note that service is the rent we pay for the space we occupy. As Professor John Mbiti has said: "Jesus Christ has no hands but our hands. It is our [duty]to serve humanity, recalling that when the worship is over, the service to the community is only beginning."
In conclusion, we can say that power is needed if proper service is to be rendered. Christians need the power of the Holy Spirit in order to perform great works for the glory of God. Faith as the power in God demands meditation, service and continuous theological reflection. The truth is that Jesus Christ is our power and he alone can accomplish the tasks waiting for us: we are only instruments for service in his hands, our service is for "life-saving."
Above all, our theology of service should be developed to cater for the needs of all in our society. The Church should offer herself willingly for every service in order to create a new social order, which can be realized through the power of the Holy Spirit. "Come Holy Spirit, our hearts inspire for service..."
1. Emphasis throughout the article added by Editor.
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