Steven G. Ogden's latest book analyzes the longstanding problem of the church's dependence on sovereign power by engaging with the corpus of Michel Foucault's writings on power dynamics, namely, his notion of an “open space of freedom,” and his meta-ethic. In doing so, Ogden lays the groundwork—what he refers to as a pre-ecclesiology—for reimagining the church as a space where marginalized individuals no longer face stigma and abuse, and where authority is checked by critique and democratic discourse rather than assumed as a sovereign (and divine) prerogative for leaders. As a whole, this work offers an interesting philosophical critique of ecclesial power dynamics through the merger of Foucaultian theory and theology while proposing a new discursive space for contemporary ecclesiastical reform.

The author divides the book into two principal sections: the first four chapters outline Ogden's engagement with Foucault and apply his theories to ecclesial power, and the final three chapters outline the prerequisites for creating an “open space of freedom” within the church. Ogden highlights the problem of power and abuses of “others” in the first chapter, while encouraging theologians to open themselves to a fresh evaluation of Foucault in light of this problem. The second chapter is devoted to Foucault as a discussion partner. Here Ogden argues that Foucault's meta-ethic, works, theorizing on the “subject,” power relations, and the power/knowledge concept provide insight into the problem of ecclesial authority. Like Foucault, Ogden asserts that power-relations are never static, and that we must explore with the leader-follower dynamic within the church with greater nuance and a critical eye. The power/knowledge relationship emerges problematically in sovereign power's frequent role in establishing unitary and uniform discourse through the marginalization (or silencing) of others, presenting leadership positions as divine proof and stymieing discussion.

Chapters 3 and 4 utilize theoretical situations to highlight two particular aspects of the problem of sovereign power. Chapter three explores the concept of “epistemic hubris” and the notion that Anglican bishops (the chapter's case study) frequently utilize power under the assumption of divine right, which the laity supports via their expectation to be shepherded. Ogden's analysis of recent cultural work on gossip as a subset of discourse in this chapter is refreshing, as is his integration of positive and negative gossip into the framework of power dynamics and knowledge within the church. Chapter 4 explores the problem of the episcopacy and obedience in detail through a case study on the recent example of the Australian publication of platforms regarding sexuality online and the fundamentalism of the diocese of Sydney. He suggests that the Anglican church in particular continues to live “in the shadow of the king” from an ecclesiastical standpoint and must acknowledge the implications that come with abusing power (80).

The final three chapters outline the precursors Ogden sees as necessary for an open space of freedom within the church. Chapter 5 explores the overlap between Foucault's spatial writings and the concept of ekklesia as an open, democratic space in Galatians 3:28. The sixth utilizes Rahner's work on imagination as necessary component to creating new spaces, urging readers to open themselves to new possibilities in power arrangements within the church. The last chapter connects these threads to propose new avenues of potential inquiry and urges the church to live imaginatively to create a space where “multiple subjectivities, discourses, practices, and knowledges” are embraced (166).

Ogden's focus on contemporary reform makes seminary libraries and advanced students the target audience for his arguments. Methodologically, Ogden deftly combines insight from philosophy, sociology, political science, and cultural studies throughout the text. Those interested in the book would benefit immensely from some prior knowledge of the works of Michel Foucault, Karl Rahner, Schüssler Fiorenza, and additional authors referenced throughout the work. While readers in seminary or academe will recognize these names, nonspecialists may find that Ogden's assumed familiarity requires additional contextualization and outside reading. Historians who study Christianity in a variety of contexts may also find the theoretical framework on sovereign power that Ogden develops especially useful in explorations of church controversy and historical injustices.

Though Ogden's argument is compelling, a few points of minor criticism are in order. While the hypothetical situations that Ogden provides in chapters 3 and 4 effectively highlight the problem of sovereign power and obedience, one cannot help but wonder if a historical case study would have better served his argument rather than hypotheticals. Exploring a salient historical example in detail would better highlight the messiness of individual and group decision-making across time, and the intricacies of sovereign power in practice. By dealing primarily with hypotheticals, Ogden leaves readers with the impression that sovereign power corrupts absolutely. Referencing cases where bishops or other ecclesiastical leaders utilized their sovereign authority positively and for the benefit of marginalized peoples would acknowledge the complexity of power relations within the church from a more nuanced standpoint. This leaves the reader with the impression that a dichotomy exists between the church under sovereign power and Ogden's “open space of freedom,” when in reality these relations function on a spectrum with room in between. Problematizing this middle ground would strengthen Ogden's argument by demonstrating the pervasiveness of sovereign power, and those who find themselves in a church where power relations and abuses are less prominent—though discretely present—would find it more compelling.

Routledge deserves the final critical word for making the book cost prohibitive in its physical form. While students are becoming more comfortable with eBooks, many faculty members will find themselves hoping for a paperback edition that is more affordable. This will unfortunately limit the broader dissemination of Ogden's thought-provoking and timely arguments in the meantime. A short review cannot do justice to Ogden's insights and his deft handling of Foucault in a theological context. The Church, Authority, and Foucault will provide historians interested in ecclesial power relations and contemporary theologians and church leaders with much to think about regarding the Church's relationship with sovereign power and the role that discourse plays in the creation of both exclusionary and inclusive church spaces.