*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
- 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).
(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).
ChatGPT
Hello! How can I assist you today?
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:
- 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.
- 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.
- 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.
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:
- 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.
- 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.
- 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.
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:
- 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.
- 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.
- 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.
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:
- 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.
- 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.
- 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.
- 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.
- 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.
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:
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
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:
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
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:
- 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.
- 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.
- 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.
- 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.
- 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.
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
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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]
- 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.
- 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.
- 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".
- 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".
- 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.
- "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".
- 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. (January 2023) |
![[icon]](https://en.wikipedia.org/wiki/File:Wiki_letter_w_cropped.svg){kind=small}
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
References
Footnotes
- ^ Ream 2015, p. 1022.
- ^ Milbank 1991.
- ^ Brackney 2012, p. 265.
- ^ Milbank, John (2015). "What Is Radical Orthodoxy?" (PDF). University of Freiburg. Archived from the original (PDF) on 2017. Retrieved 9 February 2018.
- ^ Milbank 2000, p. 35.
- ^ Insole 2004.
- ^ a b Williams 2005.
- ^ 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
