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As geopolitical tensions escalate and public trust in institutions continues to erode, a new theological report is offering a fresh perspective to both Christians – and non-Christians alike – on one of the most contested concepts of our time: power.
A Theology of Power, published by Theos think tank last month in collaboration with Christian Aid and authored by theologians Madeleine Pennington and Paul Bickley, explores how the Bible frames power – not as something inherently corrupt, but as a divine gift that can either be stewarded wisely or disastrously misused.
At a time when global headlines are dominated by military aggression, nationalist rhetoric and what many describe as a fading “rules-based order,” questions about who holds power and how they use it have become increasingly urgent.
The Prime Minister of Canada, Mark Carney, recently remarked at the World Economic Forum that the world appears to be entering “an era of great power rivalry” where “the strong can do what they can, and the weak must suffer what they must.”
Yet the report argues that instinctive suspicion toward power, while understandable, tells only half the story.
Western societies have grown deeply wary of authority. From political corruption and corporate scandals to institutional racism and clerical abuse crises within churches, the misuse of power has left scars.
In response, many have adopted what the authors describe as a “hermeneutic of suspicion”- equating power domination, coercion, and elite self-interest. But Pennington and Bickley suggest that retreating from power altogether is neither realistic nor faithful.
“Trying to avoid power,” they argue, “is not always a good thing.”
Refusing responsibility, neglecting justice, or failing to protect the vulnerable can be as harmful as overt abuse. Instead, the report proposes a more nuanced theological framework – one that recognises power as both necessary and accountable.
Rather than beginning with politics, Pennington and Bickley trace the idea of power at the heart of Scripture.
In the opening chapters of Genesis, power is first revealed not as coercion but as creativity – God brings order out of chaos, life out of nothing. Creation itself is presented as an act of generous strength. From this perspective, power is fundamentally relational and life-giving. Humanity is entrusted with “dominion” over creation – not as tyrants, but as stewards bearing God’s image.
Even spiritual beings are depicted in Scripture as sharing delegated authority. But delegation introduces risk. The biblical narrative quickly records repeated failures: rebellion in Eden, violence in early humanity, the arrogance of Babel, and later the corruption of Israel’s kings. Again and again, power drifts from stewardship into domination.
Throughout the Old Testament, prophets condemn not power itself but its distortion – idolatry, political and social oppression of the poor, and the concentration of authority without accountability.
If the Hebrew Scriptures establish power as divine gift and human responsibility, the New Testament reshapes the conversation even further. The Greek vocabulary used to describe Jesus’ authority – terms such as ‘dunamis’ (dynamic, power) and ‘exousia’ (authority or rightful jurisdiction) – points not only to miracles but to a divine dimension entering human history. Yet the most startling claim of the Christian message is that true power is revealed in apparent weakness.
Paul’s assertion that God’s power is “made perfect in weakness” overturns conventional assumptions. The crucifixion, a form of execution designed to display imperial dominance, becomes, in Christian theology, the decisive moment of divine victory.
The resurrection confirms not domination but sacrificial love as the ultimate force in history. Philippians 2 describes Christ “emptying himself” and being exalted precisely because of that humility. Power, the report argues, is not abolished but redeemed.
The authors also engage with Paul’s references to “powers and dominions” – a phrase variously interpreted as spiritual forces, political systems, or both.
While debate continues over how literally these should be read, the report maintains a balanced view: structures of authority are part of creation, but they can become distorted when they elevate themselves above God’s purposes. Christ, they argue, does not destroy power but “disarms” its pretensions.
The struggle between rightful authority and corrupted power continues, as Christ’s triumph over the powers has been secured, yet the complete restoration of creation remains to be realised.
Crucially, A Theology of Power does not advocate withdrawal from political or institutional life. The New Testament, the authors note, affirms governance, leadership and the responsible use of resources. Christians are instructed to respect authorities and steward their gifts wisely.
At the same time, the authors emphasise four guardrails: all authority is ultimately obtained from God; leaders and institutions are always susceptible to corruption; Christian leadership must be marked by humility and service rather than dominance; and lasting change often unfolds gradually and persistently, like yeast working through dough or a mustard seed growing into something far larger than its beginnings suggest.
In this framework, power is neither idolised nor rejected, but exercised with accountability, love and submission to God’s purposes.
The report closes with a challenge aimed particularly at contemporary Christians, who often hold roles of significant economic, social and political influence.
In contrast to early believers living under persecution, many believers today hold considerable power.
The question, therefore, is not whether power should be rejected, but how it should be wielded.
The authors conclude: “Power is not inherently negative … power is given for a purpose, and will be judged.”
In an era marked by rivalry and distrust, A Theology of Power invites readers to imagine a different narrative: one where strength is measured not by coercion, but by “righteousness, self-control and judgement to come.”
