

THE PATHOLOGY OF POWER:
Part 1
THE THIRD
TEMPTATION OF
CHRIST
and why we
ought to tremble ...
“And
the devil led him into a high mountain, and showed Him
all the kingdoms of the world in a moment of time; And
he said to Him: To Thee will I give all this power,
and the glory of them; for to me they are delivered,
and
to whom I will,
I give them.”
(St. Luke 4.5-6)
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To
each of us, in some manner, this passage should be
construed as one of the most frightening in all Holy Scripture.
Everyone in any position of power, of
authority, of dominion over the lives of others in any way, in
any measure — especially within the Church — should tremble
before these words. Read them once again, and reflect on them.
Prelate or pastor; chairman or manager,
senator or selectman … if you possess power — power over others
which you can arbitrarily exercise to their detriment — you
should be concerned, gravely concerned.
You presume to know from whom you
received the power you possess. It is very likely that in truth,
whoever you are or whatever your office, you do not really wish
to know—as long as you possess. Power as possession and
possession as power; each is signatory to the other, and both
are the signature of power.
Do you doubt it? How prepared are you
to relinquish your power, to cede even some portion of it to
another? How prepared are you to become subject to another as
others are now subject to you? If you fear this — why do you
fear? From what likelihood of injustice do you flee? And if you
would flee it as an evil, why do you now embrace it as a good?
In a word, why does the possession of
power please you? Why do you esteem it a good — in fact so great
a good that you are unwilling or reluctant to relinquish it? If
you do not pause to dwell on that question, and to answer it
honestly, then it is power that possesses
you and not you that possess power. It is power as
pathological, subjugating others but no longer susceptible to
being subjugated itself. It is the will as recalcitrant to
itself.
While able to exercise control over
others, it does so in and through the inability to exercise
control over itself. It is, in the end, incapable of
dispossessing itself. The will and power become synonymous such
that the act of willing itself becomes indistinguishable from
the power that motivates it. The will retains its primacy, but
no longer its autonomy. It is free to exercise power but it is
no longer free to relinquish it. It is free to exact, but not to
yield; to lay levy, but to pay no tribute, to dominate but not
to submit. This is power as tyranny, uncurbed by reason, and
were it possible, unrestrained. Its end is always itself and not
the other, except inasmuch as the end of another redounds to its
own end. In this sense, it is the apotheosis of the self, the
self construed as a god.
If we have read Homer we find that the
principal difference between the Homeric gods and men is nothing
in the way of exemplary virtue (there is as much turpitude among
the gods as among men), but a difference in the magnitude of
power, in the exercise of power ... most often arbitrarily ...
and almost always tragically.
Or perhaps you alone, among all men,
are like unto God in goodness? Perhaps you are the servant who
is greater than his Master? Are you? Are you greater than
Christ,
“Who
being in the form of God… emptied Himself, taking the form of a
servant”?
1
Jesus Christ Himself did not cling to power — but submitted
Himself to it ... to Caiaphas, to Pilate, to the jeering mob,
and in the end to those who drove the nails into His hands and
feet.
You are without excuse. All the reasons
that you invoke to cling to this euphoric caricature of power
are so many pretensions and lies. One day, and not a day of your
choosing, that power will be taken from you and utterly cease …
or pass to another. Pharaoh, Caesar, Emperor, King, Prelate —
President, Chairman of the Board, Manager, Supervisor — every
stratum of power under which man bends … oppressed, subdued,
exploited … has its end ... and it's accountability. Even if it
is expunged from history, erased from living memory, it will
stand in the dock before God and testify against you!
Before you take the seat of power,
then, know the liability that you incur. As the magnitude of
power escalates, so too the susceptibility to evil implicit
within it, attendant to it, and with ever greater urgency you
must ask yourself, from whom, truly, does this power derive — to
what end, and at whose expense? If this question does not make
you tremble, you can be sure from whom it comes ... for even the
just, St. Paul tells us, work out their salvation in fear
and trembling.2
But most especially, in our present
article,
it is particularly apropos of those in the Church.
“Why?”
you ask.
Because, as it has been said,
“In
the Church where the light is brightest, the shadows are
darkest.”
It is the lamp set upon a hill. It is a light to the
nations. It is the preeminent moral authority among Catholic
Christians. Here, the grasping for power, the arbitrary exercise
of power, the relishing of power, especially to the detriment of
the powerless, is not simply utterly inconsistent with, but is
an egregious defection from, Jesus Christ, Who emptied himself
of power and came among us as one who serves. Yet even here,
where the light prevails, the shadows linger, and the brighter
the light the deeper the shadows. Here, encountering what is
most noble, we also encounter what is base.
The Dark Provenance of Power
“And
the devil led him into a high mountain, and showed Him
all the kingdoms of the world in a moment of time; And
he said to Him: To Thee will I give all this
power, and the glory of them; for to me they are
delivered, and to whom I will, I give them.”
(St. Luke 4.5-6)
Ponder that
carefully. While the evil one is indeed
“the
father of lies”
2
… and we must be careful how we read this, I think that we can
be fairly certain—especially in light of history, and in light
of our own experiences with people who have exercised power over
us, that the seat of power is at best a perilous perch indeed.
It is a height that is commensurable to a depth.
We flatter ourselves than we have
acquired power through our wit, our talent, our ability, our
intelligence; in short, that we
merit power. We deserve it. We have earned
it. It is ours in justice as in recompense. This, of course, is
a fiction. Another scenario is as likely: we convince ourselves
that we have acquired this power through our cleverness. We have
insinuated ourselves into power by manipulating people, currying
some, crushing others, assiduously constructing a network of
“connections” that will be the conduit to the pinnacle of power.
We deceive.
In one sense we misunderstand power,
politely abjuring it even as we lust for it. The reality,
however, is that power — in our own lives, no less than in the
life of the Church — can be either magnificently redemptive ...
or, as we have more often seen, unimaginably destructive. It can
lift up, or it can crush; preserve life or take it. It can feed
and it can make famine. It can heal and it can maim. It can
exonerate and it can crucify.
The ancient allurement to the
unbridled, even the gratuitous expression of our own will
against all that would curb it, against the reproach of justice,
even against the reproval of reason itself ... is not merely an
enticement; it is a frightful human liability; a liability of
which satan is keenly aware, and equally adept at exploiting.
Power becomes an asset in itself. When
this occurs, our liability to it becomes fully exploited ... and
the means to the exploitation of others. And this is to say that
power is always relational. It asserts itself through
possession and influence; it seeks and claims dominion, uncurbed
self-expression and unrestrained self-assertion. It boldly
manifests itself not merely in the amassing of material goods,
but most perniciously in the acquiring of ever escalating
positions, titles, and offices which themselves escalate the
power through which they were first acquired. Having become an
asset ever increasing in value through escalation, power
culminates in personality and power, in the personality that
possesses the power, and in the power that possesses the
personality.
At this point we confront
power as pathology. Inextricable from the
personality, it becomes the expression of the personality ...
but ... because it is always and intrinsically
relational ... the expression is always exercised to
the spiritual, psychological, physical, or moral detriment of
others. Power as pathology cannot be otherwise, cannot express
itself otherwise, for it is preeminently the power to assert one
will against the protest, and always the good, of another.
The Sole Antidote to the Pathogen of Power
But
there is another relational power, one that is, in all its
effects, contrary to, even remedial of, the relational power of
the unbridled will — and this is love. Power as love, as a
munificent expression of the self to the benefit of others,
rather than as a pathology expressive of the self as
acquisitive to the detriment, the expropriation, of others,
does not differ in its ability to exercise influence over others
— it differs in its perception
of others — as ends in themselves and
not as means to ends
that converge on the self. It
perceives others not in terms of itself, and how it will benefit
relative to others, but in terms of the other itself, to the
end of the other — not the end of the self. In fact, this
is what we understand by love, and how we differentiate love
from selfishness. In a word, love gives, where selfishness
acquires. The power to give and the power to acquire are quite
distinct, and the means through which each are effected are
diametrically opposite. Acquisitiveness deprives; love invests.
God, St. James tells us, is
“the
Giver of every good thing”
3.
It is the evil one, the predator who
takes what is not his, who seeks to acquire for himself,
ever plundering through "taking from", "depriving of", what in
justice belongs to another, seeking to acquire that he may
corrupt and destroy what he appropriates, that no good may reach
fruition or attain to perfection.
How many parallels we find in our own
lives — and, alas, for sorrow — in the lives of many even within
the Church ... from the great Dicasteries in Rome to the
pettiest of parish councils ... how many have acquired — and
exercise — power precisely through relinquishing charity! Unable
to reconcile the two, they inevitably opt for one by forfeiting
the other. It is a rare man in whom power and charity equitably
abide, in whom the exercise of power derives from
the obligations of love. This mutuality we construe as the
virtue of justice and we speak of such a man as a "just man", in
whom power and charity reciprocate rather than conflict. Power
is not diminished through the exercise of charity, and charity
is not diminished through the exercise of power. In the just man
we see a reflection of God, for power and charity are
preeminently attributes of God, in Whom alone the perfection,
and the perfect exercise of each, constitutes the Divine
attribute of Justice.
Love does not coerce. Period. It does
not diminish the other, deprive the other, depredate the other,
reduce to abject poverty that it may appear more magnanimous
still after it has lifted what it first crushed. Love is not a
taking-from, it is a giving-to; it is not the imposition of the
will as an extension of the self, it is the invitation to will
the abundance of the other even to the dispossession of itself.
It can only find, realize, authenticate its beneficence through
benefiting the other — not itself. It is solicitous of,
and ever in loving service toward the lesser — even the least.
The paradigm of perfect love — because
the paradigm for all Christians is Christ — is found in the act
of truly loving our enemies ... from whom we can hope,
anticipate, no benefit, no return, nothing that would motivate
us through self-interest. This is the possession of power — not
over others, which is so easily achieved: it is power over
oneself, over all our inclinations, our selfishness, our
pride; paradoxically even over the inducement to power itself!
In loving our enemies we bow down to no one but God — for we
refuse to bow down to ourselves, in and through whom alone the
perversion of power is possible.
The Pathogenesis of Power
But
whence this perverse ambition for power, so likely, so liable,
to corrupt, and through its corruption, abuse? The lust for
domination and the exercise of a sinful will, together with its
attendant misuse of power, is a direct consequence of the Fall
of Man in the Garden of Eden. Of itself, power is not evil. When
that which motivates the exercise of power is love, it is a
great good. When that which motivates the exercise of power is
ambition, it is evil. Power becomes no longer the means, but the
end. What is meant, given, to be expendable, becomes instead an
asset in itself, an asset to preserve, and not spend, to
augment, and not deplete. Love ceases to motivate power and is
replaced by ambition. The self, and self-love, becomes the axis
of the universe in place of God, the love of God, and the
genuine love of others.
It is here that we most clearly see
that satan as the perverter of power, the one who works to
pervert the good, to plunder and then corrupt the good, making
it subject to himself, perverting the power of service to God
and man to an instrument of service to the self, to
self-adulation as a parody of love, a parody that culminates in
the introverted caricature of love which we know as pride.
Promised power and unfettered freedom,
together with all the riches and esteem of this world, we are
invited, seduced, by this illusory pledge of happiness
understood in terms through which, ultimately, no happiness is
possible. He promises what he cannot possibly deliver — and has
never delivered!
No matter what satan may promise, he
cannot give us happiness, for it is not his to give ... but as
we have seen, power is! Beware! He would have us believe that
power and happiness are reciprocal, even synonymous — in effect,
that the unfettered exercise of our will brings us the
satisfaction, the utter felicity we long for.
“If
we have all we want, when we want it, and at whatever cost to
whomever ... we shall be truly happy ...!”
Who, upon acquiring the desire of his
heart in this world, material or sensual, has ever reposed in
happiness? In an instant it passes to another, or ceases to be
altogether. We have seen it. It is, after all, how we ourselves
have acquired it, by the relinquishing of it by another to whom
it no longer belongs nor brings happiness. Among the polities of
man, none is greater, none more vast, more numerous, more
populous than that in which, one and all, without exception,
quietly and incessantly attests to this: Necropolis
— the vast city of the dead whom we hedge with cypress and yew
... lest we witness what we would deny!
We all have within us that weakness,
that inheritance of sin from our first parents, that allurement
and terrible susceptibility to sin and temptation, to ascend
that seductive and sad summit of power ... and to precipitously
fall.
Next: Part 2:
Power and Prostitution: Selling our Mother into Shame
Geoffrey
K. Mondello
Editor
Boston Catholic Journal
Printable PDF Version
Comments? Write us:
editor@boston-catholic-journal.com
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1
Philippians 2.6-7
2
St. John 8.45
3
St. James 1.17

Totally Faithful to the Sacred
Deposit of Faith entrusted to the Holy See in
Rome
“Scio
opera tua ... quia modicum habes virtutem, et servasti
verbum Meum, nec non negasti Nomen Meum”
“I
know your works ... that you have but little power,
and yet you have kept My word, and have not denied My
Name.”
(Apocalypse 3.8)
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