Radical Christian Process Theology, Part 6 - Radical Approaches, Propositions & Applications

A Vision for Change

Radical Christian Process Theology, Part 6

Radical Approaches, Propositions & Applications

by R.E. Slater & OpenAI ChatGPT

May 28, 2023

RES

What are the flavors of Radical theology? Generally I sense there can be three broad categories: Religious, Agnostic, and Atheist.

ChatGPT

Radical theology is a diverse and evolving field, and there are indeed various perspectives within it. While it can be challenging to categorize the flavors of radical theology into neat divisions, it is possible to identify some broad tendencies and orientations. Here are three general categories that you mentioned:

1. Religious Radical Theology: This flavor of radical theology often emerges from within established religious traditions but challenges or reinterprets conventional beliefs and practices. It seeks to push the boundaries of traditional religious thinking, question dogma, and engage critically with theological concepts. Religious radical theologians may draw inspiration from various sources, such as liberation theology, feminist theology, process theology, or postmodern philosophy, to reframe religious ideas in ways that challenge and transform established religious structures.
2. Agnostic Radical Theology: Agnostic radical theologians adopt a more skeptical or uncertain stance regarding traditional religious claims and doctrines. They emphasize the limits of human knowledge and the unknowability of ultimate truths. Agnostic radical theology often explores existential and philosophical questions, embracing doubt and ambiguity as central to the religious experience. It may focus on the importance of lived experience, ethics, and social justice, while maintaining an openness to transcendence or the possibility of encountering the divine in non-conventional ways.
3. Atheistic Radical Theology: Atheistic radical theology represents a departure from traditional religious beliefs and theism. It rejects the existence of a personal or transcendent deity while still engaging with religious and theological themes. Atheistic radical theologians often draw upon philosophy, critical theory, and existentialist thought to explore the social, cultural, and psychological dimensions of religion. They may reframe religious concepts as symbolic or metaphorical expressions of human experiences, emphasizing the importance of ethical and moral values derived from secular sources.

It's worth noting that these categories are not mutually exclusive, and many radical theologians may find themselves drawing on elements from different categories or operating within a fluid conceptual framework. Additionally, radical theology is a field characterized by ongoing exploration and diversity, so there may be other flavors or nuances that are not captured within these broad categories.

RES

Are there other approaches than these?

ChatGPT

Yes, there are other approaches and perspectives within radical theology that may not neatly fit into the categories of religious, agnostic, or atheistic. Here are a few additional approaches worth mentioning:

1. Postcolonial Radical Theology: This approach focuses on the intersections of religion, power, and colonialism. It critically examines the ways in which Western imperialism and colonial expansion have shaped religious thought, practices, and structures. Postcolonial radical theologians explore the decolonization of theology and seek to dismantle oppressive systems within religious institutions.
2. Ecological/Environmental Radical Theology: This perspective emphasizes the interconnectedness of spirituality, theology, and ecological concerns. It explores the relationship between human beings, the natural world, and the divine. Ecological radical theologians critique anthropocentric views and advocate for environmental justice, sustainability, and a deep sense of ecological responsibility.
3. Queer/LGBTQ+ Radical Theology: This approach engages with questions of sexuality, gender, and identity within religious contexts. Queer radical theologians challenge heteronormative and cisnormative assumptions in religious traditions, seeking to create inclusive and affirming spaces for LGBTQ+ individuals. They explore alternative interpretations of sacred texts and religious narratives that validate diverse sexual orientations and gender identities.
4. Radical Political Theology: This perspective explores the intersection of religion and politics, critiquing oppressive systems of power and advocating for social and political transformation. Radical political theologians analyze the role of religious institutions in upholding or challenging social hierarchies and advocate for liberation, justice, and solidarity with marginalized communities.

These are just a few examples, and the field of radical theology is continually evolving, embracing new perspectives and engaging with emerging social and cultural issues. It's important to recognize that individuals and scholars within radical theology often combine and integrate multiple approaches, creating unique and nuanced understandings of religion, spirituality, and social change.

RES

What is philosophical hermeneutics?

ChatGPT

Philosophical hermeneutics is a branch of philosophy that focuses on the interpretation of texts, language, and human understanding. It explores how we make sense of the world, engage with written or verbal communication, and interpret the meaning of various forms of expression, such as literature, art, and religious texts.

At its core, philosophical hermeneutics seeks to understand the nature of interpretation itself. It recognizes that the act of interpretation is not a simple, objective process but is influenced by our preconceptions, biases, and the historical, cultural, and linguistic contexts in which we exist. The term "hermeneutics" itself originates from the Greek word "hermeneuein," which means to interpret or explain.

Philosophical hermeneutics was significantly influenced by the work of German philosopher Martin Heidegger and later developed by Hans-Georg Gadamer. Heidegger emphasized the importance of the "hermeneutic circle," which suggests that our understanding of a text or a phenomenon is shaped by the interplay between our preexisting beliefs and the new information we encounter. Gadamer expanded on these ideas, emphasizing the fusion of horizons between the interpreter and the text, whereby both bring their own historical, cultural, and linguistic backgrounds to the interpretation process.

Some key concepts and ideas within philosophical hermeneutics include:

1. Horizon: Each person has their own horizon of understanding, shaped by their unique experiences, beliefs, and cultural context. The interpreter's horizon interacts with the text or phenomenon being interpreted, influencing the interpretation process.
2. Prejudice: Prejudice, in this context, refers to the preconceptions, biases, and assumptions that the interpreter brings to the interpretation process. These prejudices shape how we understand and interpret the text.
3. Dialogue: Philosophical hermeneutics emphasizes the dialogical nature of interpretation. It sees interpretation as an ongoing conversation between the interpreter and the text, with each influencing and enriching the other.
4. Fusion of Horizons: Gadamer introduced the concept of the "fusion of horizons" to describe the process by which the interpreter's horizon and the horizon of the text or phenomenon interact and mutually transform each other. This fusion allows for a deeper understanding of the meaning and significance of the object of interpretation.

Philosophical hermeneutics has applications in various fields, including literary criticism, theology, legal studies, and social sciences. It encourages a reflective and self-aware approach to interpretation, recognizing the dynamic nature of meaning and the importance of context in understanding texts and human experience.

RES

How does philosophical hermeneutics intersect with existentialism and phenomenology?

ChatGPT

Philosophical hermeneutics intersects with existentialism and phenomenology in several ways, as these philosophical approaches share common themes and concerns. Here are some key points of intersection:

1. Subjectivity and Lived Experience: Both philosophical hermeneutics and existentialism emphasize the importance of subjective experience and the lived reality of individuals. Phenomenology, as developed by Edmund Husserl and later by Maurice Merleau-Ponty, focuses on understanding phenomena through direct subjective experience, while existentialism, notably associated with philosophers such as Jean-Paul Sartre and Martin Heidegger, emphasizes the existence and subjective experience of the individual in relation to the world.
2. Interpretation and Meaning: Philosophical hermeneutics and existentialism share a concern for interpretation and the search for meaning. Existentialism explores questions of individual existence, freedom, authenticity, and the search for meaning in a seemingly meaningless or absurd world. Philosophical hermeneutics, as discussed earlier, focuses on the interpretation of texts and understanding the meaning of various forms of expression, including literature, art, and religious texts.
3. Historical and Cultural Context: Both philosophical hermeneutics and phenomenology recognize the significance of historical and cultural context in shaping our understanding of the world. Phenomenology emphasizes the importance of the lifeworld, the shared cultural and historical background within which our experiences and interpretations take place. Philosophical hermeneutics, with its emphasis on the fusion of horizons and the role of prejudice and horizon in interpretation, acknowledges the influence of historical, cultural, and linguistic contexts on our understanding.
4. Existential Authenticity: Both existentialism and philosophical hermeneutics highlight the importance of authenticity and self-understanding. Existentialism emphasizes the need for individuals to confront and take responsibility for their existence, choices, and values. Philosophical hermeneutics, through its emphasis on self-reflection, acknowledges the role of the interpreter's own beliefs and prejudices in the interpretation process and encourages a deeper understanding of oneself as an interpreter.
5. Critique of Objectivism: Both existentialism and philosophical hermeneutics challenge objectivist approaches that seek to reduce meaning and understanding to objective, universal principles. They emphasize the situatedness of interpretation, the importance of subjective experience, and the role of context in shaping meaning.

It's important to note that while there are intersections and shared concerns between these approaches, they also have distinct emphases and methodologies. Philosophical hermeneutics focuses specifically on the interpretation of texts and human understanding, while existentialism and phenomenology encompass broader existential and ontological concerns. Nonetheless, these philosophical perspectives offer valuable insights into the subjective experience of individuals, the search for meaning, and the interpretive dimensions of human existence.

RES

How unlike can these subjects be from one another?

ChatGPT

While philosophical hermeneutics, existentialism, and phenomenology share some common themes and concerns, they also have distinct emphases and methodologies. Here are some ways in which these subjects can differ from one another:

1. Methodology: Each of these subjects employs different methodological approaches. Philosophical hermeneutics focuses on the interpretation of texts and employs a hermeneutic circle, engaging in a dialogue between the interpreter and the text. Phenomenology, on the other hand, seeks to describe and analyze lived experience through methods like bracketing (epoché) and phenomenological reduction. Existentialism often relies on existential analysis, emphasizing subjective experience, personal responsibility, and authenticity.
2. Scope and Focus: While all three subjects delve into the realms of human existence, interpretation, and meaning, they often have different scopes and primary foci. Philosophical hermeneutics primarily concerns itself with textual interpretation and understanding, emphasizing the role of interpretation in communication and the fusion of horizons between the interpreter and the text. Phenomenology explores the nature of consciousness, perception, and intentionality, seeking to describe the structures and experiences of lived reality. Existentialism centers on existential questions related to individual existence, freedom, authenticity, and the search for meaning in a seemingly absurd world.
3. Historical Development: These subjects have different historical origins and intellectual lineages. Philosophical hermeneutics emerged from the works of Martin Heidegger and Hans-Georg Gadamer, building upon earlier hermeneutic traditions. Existentialism traces its roots to thinkers like Søren Kierkegaard, Friedrich Nietzsche, and later expanded by Jean-Paul Sartre, Albert Camus, and others. Phenomenology originated with Edmund Husserl and has been further developed by philosophers such as Maurice Merleau-Ponty and Martin Heidegger.
4. Emphasis on Existential Themes: Existentialism explicitly focuses on existential concerns, such as freedom, authenticity, existential anxiety, and the meaning of life. While philosophical hermeneutics and phenomenology touch upon existential themes, their primary focus is not exclusively on existential questions but also includes broader inquiries into interpretation, language, and human understanding.
5. Philosophical Orientation: These subjects may have different philosophical orientations and underlying assumptions. Existentialism often emphasizes individual subjectivity, freedom, and the existential choice to create meaning in an absurd world. Phenomenology seeks to describe the structures of consciousness and lived experience without making metaphysical or ontological claims. Philosophical hermeneutics explores the interpretive nature of human understanding and the fusion of horizons between the interpreter and the text.

Despite these differences, there are fruitful connections and overlaps between these subjects. They provide valuable insights into the subjective experience of individuals, the nature of interpretation, and the search for meaning in human existence. Scholars and philosophers often draw from multiple traditions and approaches to develop comprehensive and nuanced understandings of human existence, interpretation, and the quest for meaning.

RES

How can process philosophy and theology intersect with these subjects?

ChatGPT

Process philosophy and theology can intersect with philosophical hermeneutics, existentialism, and phenomenology in several ways. Here are a few points of intersection:

1. Understanding Change and Becoming: Process philosophy, as developed by philosophers such as Alfred North Whitehead and Charles Hartshorne, emphasizes the primacy of becoming, the dynamic nature of reality, and the interrelatedness of all things. This perspective aligns with the existential and phenomenological focus on lived experience and the recognition of the continuous process of change. Process philosophy offers a metaphysical framework that can inform and enrich existential and phenomenological analyses of human existence and the interpretive nature of reality.
2. Temporality and Historicity: Phenomenology and existentialism often explore the temporal dimension of human existence, emphasizing the significance of lived time and the experience of past, present, and future. Process philosophy similarly acknowledges the importance of temporality and historicity by emphasizing the dynamic nature of reality as a process of becoming. These perspectives converge in their recognition of the inherent temporality of human existence and the role of history and context in shaping individual and collective experiences.
3. Interconnectedness and Relationality: Process philosophy and theology emphasize the interconnectedness and interdependence of all things. This relational perspective resonates with existential and phenomenological approaches that highlight the relational nature of human existence, including our relationships with others, the world, and our own selves. These philosophical perspectives share a concern for the impact of relationships and interconnectedness on meaning-making, ethics, and the formation of identity.
4. Interpretation and Meaning-Making: Philosophical hermeneutics, as discussed earlier, focuses on the interpretation of texts, language, and human understanding. Process philosophy and theology can offer insights into the interpretive process by emphasizing the dynamic and creative aspects of meaning-making. Process philosophy recognizes the ongoing interpretation and reinterpretation of reality as it unfolds, aligning with the hermeneutical understanding of interpretation as a dialogical and transformative process.
5. Theistic Perspective: Process theology, a theological framework influenced by process philosophy, explores the implications of process metaphysics for theological understanding. It views God as a dynamic and relational entity that evolves and interacts with the world. This theistic perspective can intersect with existentialism and phenomenology by providing a framework for exploring existential questions in light of a process-oriented understanding of the divine and religious experience.

These intersections provide opportunities for fruitful dialogue and exploration, allowing for a deeper understanding of human existence, interpretation, and the relational nature of reality. By integrating insights from process philosophy, theology, existentialism, phenomenology, and hermeneutics, scholars can develop comprehensive and interdisciplinary approaches that enrich our understanding of diverse aspects of human experience and meaning-making.

RES

How would it not help?

ChatGPT

While there are potential points of intersection between process philosophy and theology with philosophical hermeneutics, existentialism, and phenomenology, it's also important to acknowledge that there can be areas where these perspectives may not directly contribute or align with each other. Here are a few considerations:

1. Metaphysical Differences: Process philosophy and theology often present a unique metaphysical framework that focuses on the dynamic and relational nature of reality. This may not fully align with the ontological concerns of existentialism, which often explores the nature of existence, freedom, and the search for meaning in a more individualistic or existentialist framework. While both perspectives address existential questions, the metaphysical orientations may differ, potentially leading to conceptual differences and divergent emphases.
2. Methodological Differences: Each of these philosophical and theological perspectives may employ different methodologies and approaches. Existentialism and phenomenology often rely on descriptive and phenomenological analysis, exploring subjective experience and the structures of consciousness. Philosophical hermeneutics emphasizes interpretation, the fusion of horizons, and the role of language and understanding. Process philosophy and theology, on the other hand, tend to offer a broader metaphysical framework for understanding reality. These methodological differences may limit direct overlap or integration between the approaches.
3. Focus and Scope: While all these perspectives engage with existential questions, meaning-making, and interpretation, they often have different scopes and primary foci. Existentialism concentrates on individual existence, freedom, and the search for meaning, often with an emphasis on human subjectivity. Phenomenology explores the structures and experiences of consciousness and perception. Philosophical hermeneutics centers on interpretation and understanding, particularly in relation to texts. Process philosophy and theology may have a broader concern with the nature of reality and metaphysics. These differing focuses may limit the direct contributions or cross-pollination between these perspectives.
4. Theological Commitments: Process theology, which arises from process philosophy, brings theological commitments into the conversation. While this can be fruitful for those engaged in theological exploration, it may not be directly relevant or applicable to those primarily focused on existential or phenomenological analysis or hermeneutical interpretation. The theological orientation of process theology may not align with the non-theistic or non-religious perspectives often associated with existentialism, phenomenology, or some strands of hermeneutics.

These considerations do not imply that these perspectives are mutually exclusive or incompatible. Rather, they highlight potential differences in methodology, focus, metaphysics, and theological commitments that may limit direct integration or alignment. However, interdisciplinary dialogue and engagement can still yield valuable insights by exploring complementary aspects, addressing potential tensions, and promoting a deeper understanding of human existence and meaning-making from diverse perspectives.

Be the Change Around You

RES

What propositions might be expected when proposing a metamodern approach to a process-based ecological society?

ChatGPT

Proposing a metamodern approach to a process-based ecological society would involve considering various propositions that blend elements of metamodernism, process philosophy, and ecological thinking. Here are some propositions that could be expected in such a proposal:

1. Embracing Complexity and Pluralism: A metamodern approach to a process-based ecological society recognizes and embraces the complexity and plurality of ecological and societal systems. It acknowledges that ecological and social challenges require nuanced and multifaceted solutions that consider diverse perspectives, values, and knowledge systems.
2. Dynamic Balance and Resilience: Building upon process philosophy, the proposal would emphasize the importance of dynamic balance and resilience in ecological and societal systems. It recognizes that both natural and social systems are interconnected and constantly changing, requiring adaptive approaches that foster resilience and the ability to respond to environmental and societal disruptions.
3. Interdisciplinary Collaboration: A metamodern approach to a process-based ecological society promotes interdisciplinary collaboration and integration of knowledge across various fields, including environmental science, social sciences, philosophy, economics, and governance. It recognizes that addressing complex ecological issues necessitates a holistic and collaborative approach that draws upon diverse expertise and perspectives.
4. Ethical Responsibility and Stewardship: The proposal would emphasize ethical responsibility and stewardship towards the environment and future generations. It recognizes that human actions have consequences for ecological systems and emphasizes the need to consider long-term sustainability, intergenerational justice, and the well-being of all beings within the ecological community.
5. Participatory Democracy and Local Empowerment: A process-based ecological society would prioritize participatory democracy and local empowerment. It advocates for inclusive decision-making processes that involve diverse stakeholders, including local communities, indigenous peoples, and marginalized groups, in shaping ecological policies and practices. It values grassroots initiatives and bottom-up approaches that empower individuals and communities to actively contribute to ecological governance and decision-making.
6. Regenerative and Circular Economy: The proposal would advocate for a shift towards a regenerative and circular economy that minimizes waste, promotes resource efficiency, and seeks to restore and regenerate ecological systems. It emphasizes the importance of reducing reliance on non-renewable resources, transitioning towards renewable energy sources, and adopting sustainable production and consumption patterns.
7. Environmental Justice and Equity: A metamodern approach to a process-based ecological society places a strong emphasis on environmental justice and equity. It acknowledges that environmental issues disproportionately affect marginalized communities and seeks to address environmental inequalities and social injustices. The proposal would strive to ensure equitable access to clean air, water, and natural resources, and work towards the inclusion of diverse voices in decision-making processes.
8. Education and Cultural Transformation: Recognizing the need for cultural transformation, the proposal would highlight the importance of education and awareness-building to foster ecological literacy, sustainability, and empathy towards the natural world. It would promote transformative education that encourages critical thinking, ecological consciousness, and a sense of interconnectedness with the environment.

These propositions serve as starting points for a metamodern approach to a process-based ecological society. They reflect the integration of metamodernist values, process philosophy's emphasis on dynamism and interconnectedness, and ecological thinking's focus on sustainability and the well-being of the environment and society. The specific formulation and emphasis of these propositions would depend on the particular context and priorities of the proposal.

RES

Might the same be expected of a Process-based Radical Christianity to the church at large?

ChatGPT

A Process-based Radical Christianity, inspired by process philosophy and radical approaches to Christianity, would likely share some common propositions with a metamodern approach to a process-based ecological society. Here are some propositions that might be expected in such a proposal for the church at large:

1. Openness to Pluralism and Dialogue: A Process-based Radical Christianity would embrace openness to pluralism and engage in dialogue with diverse perspectives, both within and outside of the Christian tradition. It recognizes that different interpretations and understandings of Christianity can coexist and contribute to a richer understanding of faith.
2. Dynamic Faith and Process Theology: The proposal would draw upon process theology to articulate a dynamic and evolving understanding of faith. It would emphasize that God is seen as actively engaged in the ongoing process of creation, and that human understanding of God and religious truths is subject to growth and development.
3. Social Justice and Liberation: A Process-based Radical Christianity would prioritize social justice and liberation, inspired by the radical teachings and actions of Jesus. It would advocate for addressing systemic inequalities, combating oppression, and promoting the dignity and well-being of all individuals, particularly marginalized and vulnerable populations.
4. Inclusive and Affirming Community: The proposal would promote inclusivity and affirming attitudes towards diverse individuals and communities, regardless of gender, sexual orientation, race, or other identities. It would challenge exclusionary practices and advocate for the full participation and acceptance of all members within the Christian community.
5. Ecological Stewardship: Building on the ecological concerns of process philosophy, a Process-based Radical Christianity would emphasize ecological stewardship and care for the Earth. It would recognize the interconnectedness of all creation and the responsibility to protect and restore the environment as a sacred duty.
6. Participatory and Empowering Church Structures: The proposal would advocate for participatory and empowering structures within the church. It would encourage shared decision-making, inclusivity, and active engagement of all members in shaping the direction and practices of the community. It would prioritize the voices and agency of marginalized groups and seek to dismantle hierarchies and power imbalances.
7. Transformative Spirituality: A Process-based Radical Christianity would emphasize transformative spirituality that engages with the personal and collective transformation of individuals and society. It would encourage practices such as contemplation, social action, and ethical living that foster growth, compassion, and a deep sense of interconnectedness with all of creation.
8. Interfaith Dialogue and Cooperation: The proposal would encourage interfaith dialogue and cooperation, recognizing the value of learning from and engaging with other religious traditions. It would seek common ground, foster mutual understanding, and work towards shared goals of justice, peace, and the well-being of humanity.

These propositions reflect a process-oriented and radical approach to Christianity that incorporates elements of openness, social justice, inclusivity, ecological stewardship, transformative spirituality, and interfaith engagement. They seek to reimagine and revitalize the church, aligning it with contemporary challenges and the evolving understanding of faith and the world. The specific articulation and emphasis of these propositions would depend on the particular context and aspirations of a Process-based Radical Christianity within the church.

RES

Thank you. End file. Please save.

ChatGPT

You're welcome! I'm glad I could assist you. Please note that as an AI language model, I don't have the capability to save files directly. However, you can easily save the conversation by copying and pasting it into a document or text file on your device. If you have any more questions in the future, feel free to ask. Have a great day!

https://developerexperience.io/articles/vision

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

* * * * * * *

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

* * * * * * *

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.

* * * * * * *

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