Abstract
We may be under the illusion that we are in a zero sum game with the earth, where our object is to leach from it as much wealth as we possibly can. There is a second illusion that God has given us a blank check to perform this despoiling. However, we have been charged to work for justice and peace, as stewards of the world. God’s role in sending the Spirit is to provide the wisdom to harvest and distribute justly and the motive to make these tasks ours. God was not speaking to keep his Hebrew scribes employed when he proclaimed laws for fairness and generosity to the Israelites—and to immigrants and anyone who should happen by and be in need of a meal.
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Notes
David Held and Anthony McGrew, eds, The Global Transformations Reader: An Introduction to the Globalization Debate (Cambridge: Polity Press, 2000), 6.
Joerg Rieger, Globalization and Theology (Nashville: Abingdon Press, 2010), 1.
R. S. Sugirtharajah, The Bible and The Third World: Precolonial, Colonial and Postcolonial Encounters (Cambridge: Cambridge University Press, 2001), 252.
The concepts of hegemony and subaltern come from the writings of Antonio Gramsci (1891–1937). “Gramsci’s work invites people to think beyond simplistic oppositions by recasting ideological domination as hegemony: the ability of a ruling power’s values to live in the minds and lives of its subalterns as a spontaneous expression of their own interests.” Steve Jones, Antonio Gramsci (New York: Routledge, 2009), 1. Perhaps the most dramatic twentieth-century example of hegemony and a subaltern relationship is when Adolf Hitler reached agreements with both the Catholic and Protestant churches in Germany to make them comply—or at least not compete—with the Nazi agendas.
Revathi Krishnaswamy, “The Criticism of Culture and the Culture of Criticism: At the Intersection of Postcolonialism and Globalization Theory,” Diacritics 32(2002): 106.
Sallie McFague, A New Climate for Theology: God, the World and Global Warming (Minneapolis: Fortress Press, 2008), 47.
Ibid. “The first man, who, afer enclosing a piece of ground, took it into his head to say, ‘This is mine’, and found people simple enough to believe him, was the true founder of civil society. How many crimes, how many wars, how many murders, how many misfortunes and horrors, would that man have saved the human species, who pulling up the stakes or filling up the ditches should have cried to his fellows: Be sure not to listen to this imposter; you are lost, if you forget that the fruits of the earth belong equally to us all, and the earth itself to nobody!” Jean-Jacques Rousseau, Discourse on Inequity in Works of Jean-Jacques Rousseau (Mobi Collected Works, MobileReference, Kindle Edition, 2007), 23067–23070.
Lois K. Daly, “Ecofeminism, Reverence for Life and Feminist Theological Ethics,” pp. 95–314, in Feminist Theological Ethics. ed. Lois K. Daly (Louisville: Westminster John Knox Press, 1994), 313.
Grace Ji-Sun Kim, The Holy Spirit, Chi, and the Other: A Model of Global and Intercultural Pneumatology (New York: Palgrave Macmillan, 2011), 44.
Diarmuid O’Murchu, In the Beginning Was the Spirit: Science, Religion and Indigenous Spirituality (Maryknoll: Orbis Books, 2012), 31.
Jürgen Moltmann, The Source of Life: The Holy Spirit and the Theology of Life (Minneapolis: Augsburg Fortress, 1997), 119, 120.
Cynthia Moe-Lobeda, Healing a Broken World: Globalization and God (Minneapolis: Fortress Press, 2002), 84.
The Platonic ideal which separates the divine from the immediate persists even into our modern thinking. See Alfred North Whitehead, Process and Reality (New York: Simon and Schuster, Kindle Edition, 2010), 209: “Plato found his permanences in a static, spiritual heaven, and his flux in the entanglement of his forms amid the fluent imperfections of the physical world.”
Morton Davis, Game Theory, A Non-Technical Introduction (Mineola: Dover Publications, 1997), chapter 2.
Starhawk , The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess (New York: Harper-Collins Publishers, 1989), 51.
Veli-Matti Karkkainen, A Guide of Christian Theology: The Holy Spirit (Louisville: Westminster John Knox Press, 2012), 6.
Arthur Schopenhauer, The World as Will and Idea, Volume 3, trans. R. B. Haldane (London: Kegan Paul, etc., 1901, Kindle Edition 2012), 4612–4615.
This is ironic, as one thing which distinguishes the natural world is that attribute which creates injustice. Nature does not play zero-sum games. Nature is. It has none of the attributes which make human acts evil. It does not cooperate, generally, and it does not consciously deprive others of power. Morton Davis, Game Theory, A Non-Technical Introduction (Mineola: Dover Publications, 1997), Kindle 1309.
Cheryl Hall, The Trouble with Passion: Political Theory Beyond the Reign of Reason (New York: Routledge, 2005), 101.
Rita Nakashima Brock, Journeys by Heart: A Christology of Erotic Power (New York: The Crossroad Publishing House, 1992), 25, 26.
Haunani-Kay Trask, Eros and Power: The Promise of Feminist Theory (Philadelphia: University of Pennsylvania Press, 1986), 92–93.
Harold Wells, “Trinitarian Feminism: Elizabeth Johnson’s Wisdom Christology,” Theology Today 52(1995), 334.
Grace Ji-Sun Kim, The Grace of Sophia: A Korean North American Women’s Christology (Cleveland: Pilgrim Press, 2002), 105.
For further discussion see Elisabeth Schüssler Fiorenza, Jesus: Miriam’s Child, Sophia’s Prophet (New York: Continuum Books, 1994), 139.
James C. Howell, What Does the Lord Require? Doing Justice, Loving Kindness, Walking Humbly (Louisville: Westminster John Knox Press, 2012), 26, 27. Emphasis in original.
Sallie McFague, Life Abundant: Rethinking Theology and Economy for a Planet in Peril, (Minneapolis: Fortress Press, 2001), 122.
Eugene F. Roop, Let the Rivers Run: Stewardship and the Biblical Story (Grand Rapids: William B. Eerdmans Publishing Company, 1991), 23.
Sigurd Bergmann, “Invoking the Spirit amid Dangerous Environmental Change” God, Creation and Climate Change (Minneapolis: Lutheran University Press, 2009), 169.
Walter Benjamin, as quoted in Sigurd Bergmann, Creation Set Free: The Spirit as Liberator of Nature (Grand Rapids, MI: Eerdmans, 2005), 337.
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© 2013 Grace Ji-Sun Kim
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Kim, G.JS. (2013). Transformative Power of the Spirit. In: Colonialism, Han, and the Transformative Spirit. Palgrave Pivot, New York. https://doi.org/10.1057/9781137344878_5
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