Orthodoxy and the Politics of Christian Subjectivity: A Case Study of the Global Anglican Future Conference (GAFCON)
Informed by theories of biopolitics and necropolitics, I argue that Christian orthodoxy is a colonial power formation that manufactures the subjectivities of those within the Church and those without. The operation of biopolitics and necropolitics coalesces around two Christian bodies - the local bo...
| Main Author: | |
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| Corporate Author: | |
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Cambridge Univ. Press
[2020]
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| In: |
Journal of Anglican studies
Year: 2020, Volume: 18, Issue: 2, Pages: 235-250 |
| IxTheo Classification: | FD Contextual theology KAJ Church history 1914-; recent history KDE Anglican Church NBN Ecclesiology |
| Further subjects: | B
Colonialism
B Heresy B Anglican Communion B Global Anglican Future Conference (GAFCON) B Biopolitics B Orthodoxy B Christian subjectivity B necropolitics |
| Online Access: |
Volltext (Verlag) Volltext (doi) |
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| 520 | |a Informed by theories of biopolitics and necropolitics, I argue that Christian orthodoxy is a colonial power formation that manufactures the subjectivities of those within the Church and those without. The operation of biopolitics and necropolitics coalesces around two Christian bodies - the local body and the corporate body catholic - and is thus explicable according to the synthetic framework of "body politics." Within the body-political calculus, orthodox Christians qualify as genuine lives and, consequently, benefit from biopolitical interventions to promote their flourishing; heretics, by contrast, represent (non-)subjects whose bodies orthodoxy/colonialism consigns to destruction. As a case study to illustrate the import of my theoretical analysis for ecclesiological reflection, I examine the rhetoric of the leaders of the Global Anglican Future Conference (GAFCON), who, despite presenting their movement as a decolonial project, espouse a body-political theology and, therefore, remain firmly within the matrix of Christian colonial orthodoxy. | ||
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