RCPT, Part 5 - Chatbot and I Discuss Radical Christian Orthodoxy v. Radical Secular Theology v. Process Christian Theology

Radical Christian Process Theology,

Part 5

Chatbot and I Discuss Radical Christian Orthodoxy v.

Radical Secular Theology v. Process Christian Theology

by R.E. Slater and OpenAI's ChatGPT

May 28, 2023

*Disclaimer: Reading through "Chatbot's" responses there are statements and replies I either will disagree with, or tweak a bit more, to more fuller speak to where I might go with it's information. I will highlight those areas if, and when, I do. - R.E. Slater

 

Below lies a discussion I've been holding inside my head over the last several weeks as I have explored the Evolution of Postmodern Christianity. Here, I have used Open AI's ChatGPT services to help organize my thoughts in a plain and straight forward manner.

• Firstly, I can see no reason to promote a radical Christian orthodoxy of the premodern past. However, over the early years of this site I have used that phrase within the positive and integrative context of postmodernism when proposing Christianity update itself.

• Secondly, I can see no reason to promote a radical secular theology. I am not a secularist who sees the world without God. I am a traditional Christian seeking a more radical examination of my faith in line with all the best of my postmodern era as it slips forward into metamodernism (a phrase describing the oscillating patterns of synthesis between the polar opposites of modernal thesis and postmodernal antithesis).

My choice over the years, as led by the Holy Spirit, has been to posit a third positional basis regardless of modernal era... that of using Whiteheadian Process Philosophy as the better epistemic foundation upon which to build a Westernized-Continental version of Christian Process Theology which may hopefully someday become more reconciled to its Middle-Eastern and Far-Eastern Christianized Self.

I do not wish to return to the medieval Christian past, nor am I willing to forsake the God of my youth by declaring God is dead. Assuredly, God may be dead in today's "Christian" Church because of the many harmful ways modernal Christians are living their presumptive Christian faith within Church dominionist contexts.

However, I believe that today's Christian Church can reform from its empire-like qualities of secularism and return to the Cornerstone of its faith in Jesus. As a Process Christian I find I do not need to become neither:

(i) a "None-or-Done" Christian without a home church, nor

(ii) do I need to totally reject Christianity to rediscover God again (or, as a radical "secularist theologian" would say, to find my spiritual self in a spiritual world holding no ontologically divine being).

Here, with ChatGPT, I examine the differences between Radical Christian Orthodoxy and Radical Secularist Theology and then react to both by proposing that a proper Christian Process Theology (or, more properly, a Process-based Christianity) as the best way forward in rejoining the Church to its God via a Theology of a Loving God measured in the Theology of a Living and Resurrected Savior, Jesus Christ.

Thus and thus, I do not need to abandon God nor society... just any parts of my horrible theology and church dominionist qualities I have received by a secularized church needing to repent and return to its Redeemer.

R.E. Slater

May 28, 2023

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Hi

ChatGPT

Hello! How can I assist you today?

Me

Please compare radical orthodoxy to radical theology.

ChatGPT

Radical Orthodoxy and Radical Theology are two distinct theological movements that emerged in the late 20th century. While they share certain similarities in their critique of modernity and their exploration of the relationship between theology and culture, they approach these matters from different perspectives. Here's a brief comparison:

1. Approach to Theology:
• Radical Orthodoxy: Radical Orthodoxy is a theological movement primarily associated with figures like John Milbank, Catherine Pickstock, and Graham Ward. It seeks to reclaim and revive pre-modern Christian theological traditions, particularly drawing from patristic sources and medieval scholasticism. Radical Orthodoxy emphasizes the importance of metaphysics, sacraments, and liturgy in understanding the Christian faith.
• Radical Theology: Radical Theology, on the other hand, is a theological movement associated with thinkers like Thomas J.J. Altizer, Mark C. Taylor, and Peter Rollins. It explores the intersection of theology with postmodern philosophy and cultural criticism. Radical Theology often engages with existentialist and poststructuralist thought, challenging traditional theological concepts and questioning the transcendence of God. It seeks to deconstruct and reconstruct theological ideas in response to contemporary challenges.
2. Critique of Modernity:
• Radical Orthodoxy: Radical Orthodoxy criticizes modernity for its secularism, the separation of faith and reason, and the dominance of philosophical nominalism. It argues that modernity's emphasis on autonomous reason and individualism has led to the marginalization of religious thought and diminished the importance of the church in society.
• Radical Theology: Radical Theology critiques modernity from a postmodern perspective. It highlights the loss of transcendence and the dismissal of religious narratives in the secularized and consumerist culture of modern society. Radical Theology challenges traditional religious structures and doctrines, aiming to reconceive theology in light of contemporary cultural and philosophical developments.
3. Engagement with Culture:
• Radical Orthodoxy: Radical Orthodoxy seeks to engage with culture by affirming the importance of Christian theology and practice in all areas of life. It emphasizes the sacramental nature of the world and the significance of the church's role in shaping and redeeming culture. Radical Orthodoxy proposes a vision of the church as a transformative agent in society.
• Radical Theology: Radical Theology engages with culture by embracing cultural criticism and exploring the religious implications of social and political issues. It often utilizes literary, artistic, and philosophical frameworks to challenge prevailing religious assumptions and to articulate a theology that is relevant to contemporary culture.

While Radical Orthodoxy and Radical Theology share a critical stance toward modernity and a desire to bridge the gap between theology and culture, they differ in their philosophical underpinnings, theological methods, and approaches to reconstructing theology in response to the challenges of the modern world.

Me

How are radical orthodoxy and radical theology unlike each other?

ChatGPT

Radical Orthodoxy and Radical Theology are distinct theological movements with significant differences in their philosophical foundations, theological methodologies, and approaches to reconstructing theology. Here are some key ways in which they differ:

1. Philosophical Foundations:
• Radical Orthodoxy: Radical Orthodoxy draws heavily on pre-modern Christian theological traditions, particularly the works of church fathers and medieval scholastics. It embraces metaphysics and emphasizes the ontological and sacramental aspects of theology. Radical Orthodoxy is critical of modern philosophy, especially philosophical nominalism, which it sees as contributing to the secularization and fragmentation of culture.
• Radical Theology: Radical Theology engages with postmodern philosophy and cultural criticism. It often incorporates existentialist, poststructuralist, and deconstructive thought into its theological framework. Radical Theology challenges traditional religious concepts, including the idea of a transcendent God, and seeks to reconceive theology in response to the cultural and philosophical developments of the postmodern era.
2. Understanding of God and Transcendence:
• Radical Orthodoxy: Radical Orthodoxy affirms the existence of a transcendent God and emphasizes the importance of the divine in the material world. It sees God as intimately present in all aspects of creation and highlights the sacramental nature of reality. Radical Orthodoxy seeks to restore the understanding of God's transcendence while affirming the immanence of the divine.
• Radical Theology: Radical Theology challenges the notion of a transcendent God and often embraces immanence as a central aspect of religious experience. It questions the traditional understanding of God as a separate, all-powerful entity and explores alternative conceptions of the divine. Radical Theology may view God as an immanent force or a symbolic construct emerging from human experience.
3. Approach to Tradition and Innovation:
• Radical Orthodoxy: Radical Orthodoxy seeks to retrieve and revitalize pre-modern Christian theological traditions. It engages with the rich heritage of patristic and medieval thought, reinterpreting it in light of contemporary challenges. Radical Orthodoxy emphasizes the continuity of Christian tradition and seeks to restore its relevance in the modern world.
• Radical Theology: Radical Theology often challenges traditional theological concepts and doctrines, advocating for radical reimagining and reconstruction. It embraces innovation and is open to questioning and deconstructing established religious ideas. Radical Theology aims to construct a theology that is responsive to the cultural, social, and philosophical transformations of the present age.

While both Radical Orthodoxy and Radical Theology share a critical stance toward modernity and explore the relationship between theology and culture, their differing philosophical foundations and theological methodologies result in distinct approaches and conclusions. Radical Orthodoxy seeks to recover pre-modern theological traditions and emphasize the significance of the church, while Radical Theology engages with postmodern philosophy and challenges traditional religious frameworks, aiming for theological reconceptualization.

Me

Compare each to Alfred North Whitehead's Process Philosophy

ChatGPT

Certainly! Let's compare Radical Orthodoxy, Radical Theology, and Alfred North Whitehead's Process Philosophy:

1. View of God and Transcendence:
• Radical Orthodoxy: Radical Orthodoxy affirms the existence of a transcendent God who is intimately present in the world. It emphasizes the sacramental nature of reality and sees God as actively involved in the material world, while maintaining God's transcendence.
• Radical Theology: Radical Theology often challenges the traditional understanding of a transcendent God. It may view God as immanent, an emergent force, or a symbolic construct arising from human experience. Radical Theology is more inclined to question the notion of transcendence and explore alternative ways of conceptualizing the divine.
• Process Philosophy: Alfred North Whitehead's Process Philosophy presents a relational understanding of God and transcendence. According to Whitehead, God is not an all-powerful being separate from the world but is immanent within the ongoing process of reality. God is seen as a participant in the dynamic interplay of events, constantly influencing and being influenced by the evolving world.
2. Engagement with Tradition:
• Radical Orthodoxy: Radical Orthodoxy seeks to retrieve and revive pre-modern Christian theological traditions. It values the continuity of Christian thought and often draws from patristic and medieval sources to inform its theological framework. Radical Orthodoxy emphasizes the importance of tradition in shaping contemporary theology.
• Radical Theology: Radical Theology tends to challenge traditional theological concepts and doctrines. It is more inclined towards innovation and often questions established religious ideas. Radical Theology seeks to reconceive theology in response to contemporary challenges, often engaging with cultural criticism and philosophical developments.
• Process Philosophy: While not explicitly engaging with religious tradition, Process Philosophy provides a novel philosophical framework that can be applied to theological exploration. It invites a rethinking of traditional theological concepts in light of its process-relational understanding of reality. Process thinkers often bring fresh perspectives to theological discussions by integrating Whitehead's ideas into their theological reflections.
3. Metaphysical Foundation:
• Radical Orthodoxy: Radical Orthodoxy emphasizes the importance of metaphysics and ontological realities in theology. It seeks to reclaim metaphysical categories and restore their significance in understanding the divine and the world. Radical Orthodoxy draws on classical metaphysical ideas to articulate its theological framework.
• Radical Theology: Radical Theology often engages with postmodern thought, which is generally skeptical of traditional metaphysical claims. It may challenge or deconstruct metaphysical notions, favoring a more existentialist or poststructuralist understanding of reality. Radical Theology seeks to explore theological concepts in light of contemporary philosophical developments.
• Process Philosophy: Alfred North Whitehead's Process Philosophy offers a distinctive metaphysical framework. It views reality as a dynamic process of becoming, where entities are understood as interconnected and interdependent events. Whitehead's metaphysics emphasize the primacy of relations and the intrinsic value of every moment in the ongoing process of reality.

While Radical Orthodoxy, Radical Theology, and Process Philosophy share a critical approach to traditional theological frameworks and engage with contemporary challenges, they differ in their understandings of God, their approaches to tradition, and their metaphysical foundations. Radical Orthodoxy seeks to revitalize pre-modern traditions, Radical Theology questions traditional concepts, and Process Philosophy provides a unique metaphysical framework for theological exploration.

Me

How is Whiteheadian Process Philosophy related to Process Theology?

ChatGPT

Whiteheadian Process Philosophy and Process Theology are closely related, with Process Theology being a specific theological application of Whitehead's broader philosophical framework. Here are some key points of their relationship:

1. Foundation in Whitehead's Process Philosophy:
• Process Theology: Process Theology is a theological approach that draws heavily from Alfred North Whitehead's Process Philosophy. It takes the core philosophical concepts and metaphysical framework developed by Whitehead and applies them to theological reflection.
2. Understanding of Reality:
• Process Philosophy: Whitehead's Process Philosophy presents reality as a dynamic and interconnected process of becoming. It views the world as a series of ever-changing events or occasions of experience. It emphasizes the importance of relationships, novelty, and creativity in shaping reality.
• Process Theology: Process Theology builds upon Whitehead's understanding of reality as a process. It extends this view to theological concepts, asserting that God and the world are participants in the ongoing process of becoming. Process Theology sees God as immanent in the world, constantly influencing and being influenced by the evolving events of the universe.
3. Concept of God:
• Process Philosophy: Whitehead's Process Philosophy reinterprets the traditional concept of God. Rather than an omnipotent and unchanging being, God is seen as a participant in the process of reality. God is understood as the "primordial nature of the universe," the initial aim or lure that guides the becoming of actual entities.
• Process Theology: Process Theology adopts Whitehead's understanding of God as a participant in the process of reality. It emphasizes the relational and responsive nature of God. God is seen as loving, persuasive, and non-coercive, seeking to influence the world towards greater harmony, beauty, and novelty.
4. Emphasis on Creativity and Becoming:
• Process Philosophy: Whitehead's Process Philosophy places a strong emphasis on creativity and novelty as fundamental aspects of reality. It highlights the ongoing process of becoming, where each moment builds upon the past and contributes to the future.
• Process Theology: Process Theology extends the emphasis on creativity and becoming to theological concepts. It sees God as actively involved in the creative process, continuously bringing forth possibilities and inviting the world into ever-increasing states of beauty, complexity, and fulfillment.
5. Ethical Implications:
• Process Philosophy: Whitehead's Process Philosophy has ethical implications, emphasizing the interconnectedness and interdependence of all entities. It encourages ethical actions that promote harmony, cooperation, and the well-being of the entire community of entities.
• Process Theology: Process Theology embraces the ethical implications of Process Philosophy. It emphasizes the importance of ethical action in participating in God's aims for the world. Process Theology encourages engagement in social justice, environmental stewardship, and compassionate living as expressions of a coherent theological vision.

In summary, Process Theology is an application of Whitehead's Process Philosophy to theological reflection. It adopts Whitehead's understanding of reality as a dynamic process, reinterprets the concept of God as a participant in the process, and emphasizes creativity, novelty, and ethical action. Process Theology builds upon and extends the philosophical ideas of Whitehead to provide a unique theological perspective.

Me

How would you imagine a Whiteheadian Process-based Christian radical theology?

ChatGPT

A Whiteheadian Process-based Christian radical theology would likely incorporate elements of both Whitehead's Process Philosophy and Radical Theology. Here's an imaginative outline of how such a theology might manifest:

1. Process Understanding of God: A Whiteheadian Process-based Christian radical theology would view God as intimately involved in the ongoing process of reality. It would see God as the primordial aim or lure that guides the becoming of the world, constantly influencing and being influenced by the evolving events. God would be understood as immanent, relational, and responsive.
2. Critique of Traditional Doctrines: This radical theology would challenge traditional doctrines that emphasize God's omnipotence, immutability, and transcendence. It would deconstruct hierarchical understandings of God and reconceive divine attributes in light of a process-relational framework. It would question traditional notions of salvation, sin, and divine intervention.
3. Emphasis on Creativity and Becoming: This theology would highlight the importance of creativity and novelty as inherent aspects of reality. It would affirm that God's creative presence permeates the entire universe, inviting and empowering creatures to participate in the ongoing process of co-creation. It would celebrate the diversity and plurality of the world as expressions of God's creative aim.
4. Relational and Ethical Emphasis: A Whiteheadian Process-based Christian radical theology would emphasize the interconnectedness and interdependence of all entities. It would affirm the intrinsic value of relationships and advocate for ethical action that promotes justice, compassion, and the well-being of the community of beings. It would prioritize social justice, ecological stewardship, and inclusive love.
5. Engagement with Cultural Critique: This radical theology would engage with cultural criticism, drawing on postmodern insights to deconstruct oppressive systems and challenge dominant social, political, and economic structures. It would analyze power dynamics, privilege, and systemic injustice while seeking to embody alternative ways of being and relating based on principles of mutual respect, empathy, and solidarity.
6. Sacramental and Liturgical Practices: This theology would appreciate the sacramental and liturgical dimensions of Christian faith. It would see the sacraments as transformative encounters with the divine and the liturgy as an embodied expression of communal participation in the ongoing process of God's creative work. It would emphasize the role of ritual and symbol in shaping individual and collective spirituality.
7. Collaborative and Dialogical Approach: A Whiteheadian Process-based Christian radical theology would promote a collaborative and dialogical approach to theological exploration. It would engage with diverse perspectives, welcoming critical dialogue and interfaith dialogue. It would value the insights of different traditions and disciplines, seeking to construct a more inclusive and relevant theological framework.

Overall, a Whiteheadian Process-based Christian radical theology would seek to integrate the process-relational insights of Whitehead's philosophy with the transformative and critical elements of Radical Theology. It would challenge traditional theological constructs, celebrate the creative nature of reality, prioritize ethical action, engage with cultural critique, and foster a dialogical and inclusive approach to theological inquiry.

Me

How would you imagine a Whiteheadian Process-based Christian radical orthodoxy?

ChatGPT

Imagining a Whiteheadian Process-based Christian radical orthodoxy would involve blending the philosophical framework of Whitehead's Process Philosophy with the theological emphasis and tradition-oriented approach of Radical Orthodoxy. Here's a speculative outline of what such a theology might entail:

1. Retrieval of Pre-Modern Christian Traditions: A Whiteheadian Process-based Christian radical orthodoxy would emphasize the retrieval and revival of pre-modern Christian theological traditions. It would draw from patristic and medieval sources, seeking to reclaim their metaphysical and sacramental insights within the context of Whitehead's process-relational framework.
2. Emphasis on Metaphysics and Sacramentality: This theology would place a strong emphasis on metaphysics and sacramentality, affirming the importance of ontological realities and the transformative power of the sacraments. It would explore how Whitehead's process metaphysics can enrich and inform traditional understandings of sacraments, liturgy, and the church.
3. Critique of Modern Secularism and Nominalism: A Whiteheadian Process-based Christian radical orthodoxy would join Radical Orthodoxy in critiquing modern secularism and philosophical nominalism. It would challenge the separation of faith and reason, emphasizing the importance of a unified vision of reality that integrates metaphysics, theology, and cultural engagement.
4. Engagement with Cultural and Social Issues: This radical orthodoxy would engage with cultural and social issues, recognizing the significance of the church's role in shaping and redeeming culture. It would seek to offer theological responses to contemporary challenges such as consumerism, individualism, and social injustices, drawing on the process-relational understanding of God's presence in the world.
5. Integration of Process Ontology and Traditional Doctrines: This theology would explore how Whitehead's process ontology can enrich and expand traditional Christian doctrines. It would reframe concepts such as God's transcendence, creation, salvation, and eschatology in light of the process-relational understanding of reality. It would seek to maintain the coherence of the Christian faith while incorporating the insights of process thought.
6. Emphasis on Unity and Wholeness: A Whiteheadian Process-based Christian radical orthodoxy would emphasize the unity and wholeness of reality. It would affirm the interconnectedness of all beings and the intrinsic value of relationships. It would view the church as a transformative agent, participating in God's work of reconciling and bringing about the unity of all things.
7. Dialogue with Philosophical and Scientific Disciplines: This theology would engage in dialogue with various philosophical and scientific disciplines, seeking to integrate insights from contemporary thought into its theological framework. It would embrace interdisciplinary conversations, drawing on fields such as cosmology, ecology, and neuroscience to inform its understanding of God, humanity, and the natural world.

In summary, a Whiteheadian Process-based Christian radical orthodoxy would blend the process-relational insights of Whitehead's philosophy with the tradition-oriented approach of Radical Orthodoxy. It would emphasize the retrieval of pre-modern theological traditions, engage with cultural and social issues, integrate process ontology with traditional doctrines, and foster dialogue with other disciplines. The goal would be to construct a coherent and transformative theological vision that speaks to the challenges of the modern world.

Me

What is the potential for radical Christian orthodoxy and radical secular theology to adapt and synthesis themselves within a Christian Process Theological framework?

ChatGPT

The potential for radical Christian orthodoxy and radical secular theology to adapt and synthesize within a Christian Process Theological framework is intriguing. While the specific outcomes would depend on the particular ideas and perspectives involved, here are some potential aspects to consider:

1. Engaging with Diverse Perspectives: Christian Process Theology, with its emphasis on relationality and openness to dialogue, provides a fertile ground for the adaptation and synthesis of diverse perspectives. Radical Christian orthodoxy and radical secular theology could engage in constructive dialogue, drawing on their unique insights and critiques to enrich the theological discourse within a Process Theological framework.
2. Challenging Assumptions and Expanding Horizons: Radical secular theology often critiques religious traditions from a secular or postsecular perspective, questioning their authority and relevance in contemporary society. Radical Christian orthodoxy, on the other hand, seeks to reclaim and revitalize pre-modern theological traditions. Within a Process Theological framework, these perspectives could challenge assumptions, provoke critical reflection, and expand the horizons of theological discourse.
3. Reinterpreting Traditional Doctrines: Christian Process Theology invites a rethinking of traditional theological doctrines in light of its process-relational understanding of reality. Radical secular theology, influenced by diverse philosophical and cultural perspectives, can contribute to this reinterpretation by offering fresh insights and critiques. Radical Christian orthodoxy, with its commitment to theological continuity, can provide a counterbalance by ensuring that the core elements of Christian faith are retained and reinterpreted within the Process Theological framework.
4. Addressing Social and Political Concerns: Both radical secular theology and radical Christian orthodoxy often engage with social and political concerns from different angles. Radical secular theology may offer critical perspectives on power, justice, and societal structures, while radical Christian orthodoxy may draw on theological resources to address ethical and social issues. Christian Process Theology provides a context in which these concerns can be integrated and addressed from a process-relational perspective, emphasizing the interconnectedness of all beings and the potential for transformation and justice.
5. Exploring Shared Values and Common Ground: Despite their differences, radical Christian orthodoxy and radical secular theology may share common values, such as a concern for justice, compassion, and human flourishing. Within a Christian Process Theological framework, there is potential for identifying and exploring these shared values, seeking points of convergence and opportunities for collaboration on social, ethical, and theological issues.

Ultimately, the adaptation and synthesis of radical Christian orthodoxy and radical secular theology within a Christian Process Theological framework would involve a dynamic process of dialogue, critique, and creative reimagining. It would require a willingness to engage with diverse perspectives, challenge assumptions, and seek common ground while remaining committed to the transformative power of a process-relational understanding of God and reality.

Me

Thank you. End of Discuss. Please File and Keep.

ChatGPT

You're welcome! I'm glad I could assist you with your questions. I will file and keep our discussion. If you have any more inquiries in the future, feel free to ask. Have a great day!

R.E. Slater & ChatGPT

May 28, 2023

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RADICAL THEOLOGY

RESOURCE ARTICLE: Encyclopedia.com

Radical theology was the name applied in the 1960s to a widely publicized current in American Protestant

theology which was fundamentally skeptical about modern man's ability to speak meaningfully about God. The theologians most prominently identified with the movement were William Hamilton, Paul Van Buren, and Thomas J. J. Altizer. Several other theologians were closely associated with the movement in the popular mind although their works were less radical in character. The British theologian, John A. T. Robinson, and the American theologian, Harvey Cox, shared a good deal of the radical theologians' skepticism and, like the radical theologians, Robinson and Cox advocated a religion of secular involvement rather than a religion of otherworldly salvation. Gabriel Vahanian, although not one of the radical theologians, shared their preoccupation with the challenge of contemporary secularism to Christian faith.

The theological divergencies among the radical theologians were too great for them to form a school. Nevertheless, their works are marked by a number of common convictions. Faith in the transcendent God of traditional Christian theology is no longer possible for the contemporary man. The theologian can no longer work in the church. His concerns are no longer the classical churchly concerns: liturgy, prayer, otherworldly salvation. He must move out into the world, since, like other contemporary men, his fundamental preoccupation is the struggle to maintain human values in the context of modern secular society. He can no longer speak of a God who has become meaningless to contemporary man but he must still speak of Christ. The Christ of the radical theologian, however, is the purely human Christ who is the man for others. Christ's function in contemporary society is to serve as a supremely inspiring human example, Christ is "a place to be" in the struggle for human values.

The shift away from theological activism at the end of the civil–rights struggle brought a decline of interest in radical theology. As a movement it did not survive the sixties, but the issues which it brought to prominence in America, e.g., the knowability of God, contemporary Christology, eschatology, and social activity, continue to occupy the attention of contemporary theologians.

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RADICAL ORTHODOXY

From Wikipedia, the free encyclopedia

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Radical orthodoxy is a Christian theological and philosophical school of thought which makes use of postmodern philosophy to reject the paradigm of modernity. The movement was founded by John Milbank and others and takes its name from the title of a collection of essays published by Routledge in 1999: Radical Orthodoxy: A New Theology, edited by Milbank, Catherine Pickstock, and Graham Ward. Although the principal founders of the movement are Anglicans, radical orthodoxy includes theologians from a number of ecclesial traditions.

Beginnings

Radical orthodoxy's beginnings are found in the Radical Orthodoxy series of books, the first of which (Radical Orthodoxy: A New Theology) was edited by John Milbank, Catherine Pickstock, and Graham Ward.^[1] Milbank's Theology and Social Theory (1990), while not part of this series, is considered the first significant text of the movement. The name radical orthodoxy was chosen initially since it was a more "snappy" title for the book series—initially Milbank considered the movement to be "postmodern critical Augustinianism", emphasizing the use of a reading of Augustine of Hippo influenced by the insights of postmodernism in the work of the group.^[2] The name was also chosen^{[citation needed]} in opposition to certain strands of so-called radical theology, for example those of John Shelby Spong; those strands asserted a highly liberal version of Christian faith where certain doctrines, for example the Trinity and the incarnation of God in Christ,^{[citation needed]} were denied in an attempt to respond to modernity:^[3] in contrast to this, radical orthodoxy attempted to show how the orthodox interpretation of Christian faith (as given primarily in the ecumenical creeds) was the more radical response to contemporary issues and more rigorous and intellectually sustainable.

Main ideas

Milbank has summarized radical orthodoxy in seven interrelated main ideas:^[4]

1. The denial of a clean distinction between faith and reason, or reason and revelation, such that human knowledge is knowledge only insofar as it is illuminated by divine truth.
2. All of creation can be understood only as participating in God's being, and as such, gleans for us glimpses of the nature of God, without fully comprehending it.
3. Human constructs (e.g. culture, community, language, history, technology) also participate in the being of God. It is neither "incidental to the truth" nor "a barrier against it".
4. Theology functions through theurgy, "a co-operation between human and divine work", which both ultimately belong to God. This work (and its exchanges) is called liturgy, where "a collective human action invites the divine descent".
5. A rejection of postmodern nihilism, which concludes that since there is no grounding for truth in "an absolutely certain intuitive presence", then there is no such thing as truth to begin with. Radical orthodoxy concedes that truth has no absolute grounding or finite certainty, but reads this lack of grounding as orienting the finite toward the eternal. Rationalism is thus evil because it makes humanity its own arbiter of truth, thereby contradicting the incarnate God's revelation of his own eternal truth. This can be seen throughout all history, but it is most centralized in the Church.
6. "Without God, people see a nullity at the heart of things. They regard death as more real than life. This means that body gets hollowed out and abstraction becomes the true permanent reality, as in 'all is decay'. Only a belief in transcendence and participation in transcendence actually secures the reality of matter and the body. God transcends body, but is, as it were, even more body than body. So radical orthodoxy insists on a valuation of the body, sexuality, the sensory and the aesthetic"; while still sustaining that asceticism as severe discipline of the body which orients itself to God "is necessary to preserve this valuation".
7. Humans also participate in the being of nature and of other humans. Because of this, salvation is as much cosmic as it is communal. Salvation then brings forth "a liberation of nature from terror and distress" to its fullest harmony and beauty, and a maximally democratic and socialist cooperation between humans, "on the basis of a common recognition of true virtue and excellence". To this end, the Church foreshadows the fully realized kingdom of God.

Underlying these is the return to theology as the "queen of the sciences" or the highest of all possible human knowledge, and a postmodern reaffirmation of ancient and medieval orthodox theologies.

Influences

Henri de Lubac's theological work on the distinction of nature and grace has been influential in the movement's^[5] articulation of ontology. Hans Urs von Balthasar's theological aesthetics and literary criticism are also influential.^{[citation needed]} The strong critique of liberalism found in much of radical orthodoxy^[6] has its origin in the work of Karl Barth. The Oxford Movement and the Cambridge Platonists are also key influences of radical orthodoxy.

A form of neoplatonism plays a significant role in radical orthodoxy. Syrian Iamblichus of Chalcis (c. 245–325) and the Byzantine Proclus (412–485) are occasionally sourced, while the theology of Augustine of Hippo, Gregory of Nyssa, Thomas Aquinas, Nicholas of Cusa, and Meister Eckhart is often drawn upon.

One of the key tasks of radical orthodoxy is to criticize the philosophy of Duns Scotus. Duns Scotus's theory that the term "being" is used univocally of God and creatures is often presented as the precursor of modernity.^[7][8]

The majority within the movement appear to support John Milbank's "Blue Socialism" in politics, although some have aligned with the traditionalist-conservative "Red Tory" movement in the UK and Canada.^{[citation needed]}

Reception

This section may be unbalanced towards certain viewpoints. Please improve the article or discuss the issue on the talk page. (January 2023)

This section needs expansion. You can help by adding to it. (January 2023)

This reading of Scotus has been criticised itself by Daniel Horan^[8] and Thomas Williams,^[7] both of whom claim that the radical orthodox movement confuses Scotus' epistemology and semantics with ontology.

See also

• Christianity portal

• Neo-orthodoxy
• New Monasticism
• Paleo-orthodoxy
• Postliberal theology
• Postmodern Christianity

References

Footnotes

1. ^ Ream 2015, p. 1022.
2. ^ Milbank 1991.
3. ^ Brackney 2012, p. 265.
4. ^ Milbank, John (2015). "What Is Radical Orthodoxy?" (PDF). University of Freiburg. Archived from the original (PDF) on 2017. Retrieved 9 February 2018.
5. ^ Milbank 2000, p. 35.
6. ^ Insole 2004.
7. ^ Jump up to:^a b Williams 2005.
8. ^ Jump up to:^a b Horan 2014.

Bibliography

• Brackney, William H. (2012). Historical Dictionary of Radical Christianity. Lanham, Maryland: Scarecrow Press. ISBN 978-0-8108-7365-0.
• Horan, Daniel (2014). Postmodernity and Univocity: A Critical Account of Radical Orthodoxy and John Duns Scotus. Minneapolis, Minnesota: Fortress Press. ISBN 978-1-4514-6572-3.
• Insole, Christopher J. (2004). "Against Radical Orthodoxy: The Dangers of Overcoming Political Liberalism". Modern Theology. 20 (2): 213–241. doi:10.1111/j.1468-0025.2004.00251.x. ISSN 1468-0025.
• Milbank, John (1991). "'Postmodern Critical Augustinianism': A Short Summa in Forty Two Responses to Unasked Questions". Modern Theology. 7 (3): 225–237. doi:10.1111/j.1468-0025.1991.tb00245.x. ISSN 1468-0025.
•  ———  (2000). "The Programme of Radical Orthodoxy". In Hemming, Laurence Paul (ed.). Radical Orthodoxy? A Catholic Enquiry. Abingdon, England: Routledge (published 2017). pp. 33–45. ISBN 978-1-351-90695-1.
• Ream, Todd C. (2015). "Radical Orthodoxy". In Kurian, George Thomas; Lamport, Mark A. (eds.). Encyclopedia of Christian Education. Vol. 3. Lanham, Maryland: Rowman & Littlefield. pp. 1022–1023. ISBN 978-0-8108-8493-9.
• Williams, Thomas (2005). "The Doctrine of Univocity Is True and Salutary" (PDF). Modern Theology. 21 (4): 575–585. doi:10.1111/j.1468-0025.2005.00298.x. ISSN 1468-0025. Retrieved 30 July 2019.

Further reading

• Bell, Daniel M., Jr. (2001). Liberation Theology After the End of History: The Refusal to Cease Suffering. Radical Orthodoxy. London: Routledge. ISBN 978-0-415-24304-9.
• Blond, Phillip (1997). Post-Secular Philosophy: Between Philosophy and Theology. London: Routledge. ISBN 978-0-415-09778-9.
• Cunningham, Conor (2002). Genealogy of Nihilism: Philosophies of Nothing and the Difference of Theology. Radical Orthodoxy. London: Routledge. ISBN 978-0-415-27694-8.
• English, Adam C. (2007). The Possibility of Christian Philosophy: Maurice Blondel at the Intersection of Theology and Philosophy. Radical Orthodoxy. London: Routledge. ISBN 978-0-415-77041-5.
• Hanby, Michael (2003). Augustine and Modernity. Radical Orthodoxy. London: Routledge. ISBN 978-0-415-28469-1.
• Hedges, Paul (2014). "The Rhetoric and Reception of John Milbank's Radical Orthodoxy: Privileging Prejudice in Theology?". Open Theology. 1: 24–44. doi:10.2478/opth-2014-0004. ISSN 2300-6579.
• Long, D. Stephen (2000). Divine Economy: Theology and the Market. Radical Orthodoxy. London: Routledge. ISBN 978-0-415-22673-8.
• Milbank, John (1997). The Word Made Strange: Theology, Language, Culture. Oxford: Blackwell. ISBN 978-0-631-20336-0.
•  ———  (2003). Being Reconciled: Ontology and Pardon. Radical Orthodoxy. London: Routledge. ISBN 978-0-415-30525-9.
•  ———  (2006) [1990]. Theology and Social Theory: Beyond Secular Reason (2nd ed.). Oxford: Blackwell. ISBN 978-1-4051-3684-6.
• Milbank, John; Oliver, Simon, eds. (2009). The Radical Orthodoxy Reader. London: Routledge. ISBN 978-0-415-42513-1.
• Milbank, John; Pickstock, Catherine (2000). Truth in Aquinas. Radical Orthodoxy. London: Routledge. ISBN 978-0-415-23335-4.
• Milbank, John; Pickstock, Catherine; Ward, Graham, eds. (1999). Radical Orthodoxy: A New Theology. Radical Orthodoxy. London: Routledge. ISBN 978-0-415-19699-4.
• Miner, Robert (2003). Truth in the Making: Creative Knowledge in Theology and Philosophy. Radical Orthodoxy. London: Routledge. ISBN 978-0-415-27698-6.
• Oliver, Simon (2005). Philosophy, God and Motion. Radical Orthodoxy. London: Routledge. ISBN 978-0-415-36045-6.
• Pickstock, Catherine (1997). After Writing: On the Liturgical Consummation of Philosophy. Oxford: Blackwell. ISBN 978-0-631-20672-9.
• Reno, R. R. (2000). "The Radical Orthodoxy Project". First Things. New York: Institute on Religion and Public Life. ISSN 1047-5141. Retrieved 12 February 2018.
• Robertson, Benjamin (2013). "Thinking Trivially About Radical Orthodoxy". Second Nature. Greenville, South Carolina: International Institute for the Study of Technology and Christianity. ISSN 2333-3677. Retrieved 12 February 2018.
• Rowland, Tracey (2003). Culture and the Thomist Tradition: After Vatican II. Radical Orthodoxy. London: Routledge. ISBN 978-0-415-30527-3.
• Shakespeare, Steven (2007). Radical Orthodoxy: A Critical Introduction. London: SPCK. ISBN 978-0-281-05837-2.
• Sharlet, Jeff (2000). "Theologians Seek to Reclaim the World with God and Postmodernism". The Chronicle of Higher Education. Vol. 46, no. 42. Washington. pp. A20–A22. ISSN 1931-1362. Retrieved 23 August 2020.
• Smith, James K. A. (2002). Speech and Theology: Language and the Logic of Incarnation. Radical Orthodoxy. London: Routledge. ISBN 978-0-415-27696-2.
•  ———  (2004). Introducing Radical Orthodoxy: Mapping a Post-Secular Theology. Grand Rapids, Michigan: Baker Academic. ISBN 978-0-801-02735-2.
• Ward, Graham (2000). Cities of God. Radical Orthodoxy. London: Routledge. ISBN 978-0-415-20256-5.
• Woodiwiss, Ashley (2005). "What's So Radical About Orthodoxy?". Christianity Today. Archived from the original on 21 October 2012. Retrieved 12 February 2018.

External links

• Radical Orthodoxy Online (archived): Collection of resources (original)
• Radical Orthodoxy Bibliography: Bibliography related to Radical Orthodoxy (both pro- and con)
• The Centre of Theology and Philosophy: an outgrowth of the Theology Department of the University of Nottingham