Church, Community and Power by Roy Kearsley

By Roy Kearsley

Within the period of 'post-Christendom', how can church as a sociological truth be switched directly to the damaging hazards, but confident probabilities, of 'power' flowing in and round its neighborhood? Attuned to the present mistrust of church energy, this publication creatively works out responses that can flip painful censure right into a revisioning of church energy kin, helped by means of missed serious stories. The process exposes a complexity to energy, and filters that perception right into a theology of church. a lot awareness is paid within the e-book to the relevance to a non secular neighborhood of post-modern thinker Michel Foucault and of modern feminism.The subject of strength has common value within the research of faith, notwithstanding the reaction to research and critique during this e-book is drawn in particular from Christian assets. Kearsley concludes with an exploration for a destiny renovated, self-critical, genuine and growing to be neighborhood, delicate to energy whereas ultimate in keeping with vintage Christianity.

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For it transpired that power might also assume positive, constructive forms latent or possible in the alternative phrase ‘power to’. Now we can think of power as a freedom to act for the good of another. 64 It is true that 60 John McSweeney, ‘Foucault and Theology’, Foucault Studies, 2 (2005): 117–24. McSweeney, p. 114. 62 McSweeney, pp. 120–24. 63 McSweeney, pp. 117–19. 64 Stephen C. Ainley, ‘Mennonite Culture Wars: Power, Authority and Domination’, in Benjamin W. Redekop and Calvin W. Redekop, Power, Authority and the Anabaptist 61 The Contested Concept.

1. 4 A judgement that may need qualifying in Foucault’s case. ), Power. 6 Alvin Goldman, cited by Pasewark, p. 208. The Contested Concept. What is Power? 27 as ‘power over’. Although in a sense neutral in legitimated settings, say managerial or contractual ones, ‘power over’ mainly has to bear negative connotations. Pasewark argues that this concept of power in political talk was limited. It mainly represented a capacity or potential that issued in an occasional action. Power was latent not pervasive.

133. Clegg also argued, like Kroker, that Foucault shared with Parsons a ‘circulatory’ if more ‘biological’, or lifebased, understanding of power, even though implicitly revising the money metaphor. Clegg was less in tune with criticism of Parsons by the nevertheless distinguished Anthony Giddens (Clegg, pp. 135–7). 19 Jürgen Habermas, cited by Clegg, pp. 133–4. 20 Clegg, p. 133. 21 Clegg, p. 239. Clegg is approving. Perhaps indeed he was even claiming postmodern credentials such as those which marked Foucault’s era.

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