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Radical Orthodoxy: A New Theology (Routledge Radical Orthodoxy)
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From Library Journal
This collection of essays by 12 authors sets out to do no less than reinvent theology according to its traditional revelations and insights in light of?and occasionally despite?current movements in humanism and postmodernism. While the reliance on a firm knowledge of Nietzsche, Heidegger, Hegel, and others may make the essays quite daunting to nonacademic readers, they are valuable, surprising, and stimulating. Highly recommended for collections in religious studies.Copyright 1999 Reed Business Information, Inc.
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..."anyone interested in reading an innovative "school" of theology, one that makes radical claims about the relation between orthodox thought and modern secularism, will find the compilation invigorating."-"Word & World ""Radical Orthodoxy is a forceful and often brilliant collection of essays that takes full advantage of the situation and resources of post-modernity to develop a theological position that is an alternative to both liberalism and post-liberal neo-orthodoxy... it displays a level of brilliance, broad erudition, and even worship rarely seen in these fields today."-"Pro Ecclesia ""Radical Orthodoxy is an immensely stimulating collection. Almost every paper makes you want to stop and work through the fresh and suggestive insights it contains."-Charles Taylor "Despite all the media claims about the imminent demise of mainstream Christianity. . . a collection such as this displays an intellectual power, a learning and conceptual imagination, that few if any other groups could achieve."-Fergus Kerr, University of Edinburgh "If theology offers a continuing reflection on the implications which the practice of faith holds for probing the reaches of the human condition, then it will constantly be utilizing philosophical strategies in its quest for such understanding. That makes philosophy a 'handmaid of faith, ' yet rather than reduce its stature, offers ways of extending its tentative explorations. The contributors to this volume provide just such explorations to tease us well beyond 'philosophy of religon' to fresh theological horizons."-David B. Burrell, C.S.C., Hesburgh Professor of Philosophy and Theology, University of Notre Dame
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Product details
Series: Routledge Radical Orthodoxy
Paperback: 300 pages
Publisher: Routledge; 1st edition (November 26, 1998)
Language: English
ISBN-10: 041519699X
ISBN-13: 978-0415196994
Product Dimensions:
6.1 x 0.7 x 9.2 inches
Shipping Weight: 1.2 pounds (View shipping rates and policies)
Average Customer Review:
4.3 out of 5 stars
6 customer reviews
Amazon Best Sellers Rank:
#388,253 in Books (See Top 100 in Books)
Editors John Milbank, Catherine Pickstock, and Graham Ward explain in the Introduction to this 1999 book, “The present collection of essays attempts to reclaim the world by situating its concerns and activities within a theological framework. Not simply returning in nostalgia to the premodern, it visits sites in which secularism has invested heavily---aesthetics, politics, sex, the body, personhood, visibility, space---and resituates them from a Christian standpoint; that it, in terms of the Trinity, Christology, the Church and the Eucharist. What emerges is a contemporary theological project made possible by the self-conscious superficiality of today’s secularism. For this new project regards the nihilistic drift of postmodernism… as a supreme opportunity. It does not… seek in the face of this drift to shore up universal accounts of immanent human value (humanism) nor defences of supposedly objective reason. But nor does it indulge… in the pretence of a baptism of nihilism in the name of a misconstrued ‘negative theology.’ Instead, in the face of the secular demise of truth, it seeks to reconfigure theological truth… what finally distances it from nihilism is its proposal of the rational possibility, and the faithfully perceived actuality, of an indeterminacy that is not impersonal chaos but infinite interpersonal harmonious order, in which time participates.†(Pg. 1-2) Later, they add, “Thus the following essays seek to re-envisage particular cultural spheres from a theological perspective which they all regard as the only non-nihilistic perspective, and the only perspective able to uphold even finite reality.†(Pg. 4)John Milbank explains in an essay, “[J.G.] Hamann and [F.H.] Jacobi… are the source not of neo-orthodoxy, but of a more genuinely anti-liberal RADICAL orthodoxy, which does not hesitate to argue even with philosophy itself and which, just BECAUSE it is more mediating, is also less accommodating than the theology of Barth… what they articulate is a kind of theory of ‘knowledge by faith alone’ to complement the notion of ‘justification by faith alone’… Luther entertained no such project: on the contrary, he broadly accepted the framework of late medieval nominalist philosophy. Now this philosophy was itself the legatee of … Duns Scotus, who for the first time established a radical separation of philosophy from theology by declaring that it was possible to consider being in abstraction… it is easy to see how Jacobi and Hamann, unlike Luther, tacitly called into question the entire post-Scotus legacy… In two ways this legacy was questioned by Jacobi and Hamann: first, they insisted that no finite thing can be known, not even to any degree, outside tis ration to the infinite; hence they denied the validity of the enterprises of ontology or epistemology as pure philosophical endeavors… Second… they argues… that if the truth of nature lies in its supernatural ordination, then reason is true only to the degree that it seeks or prophesies the theoretical AND practical acknowledgement of this ordination which… is made possible again only through divine incarnation.†(Pg. 23-24)Graham Ward says in his essay, “I wish to argue that, since none of us has access to bodies AS such, only to bodies that are mediated through the giving and receiving of signs, the series of displacements or assumptions of Jesus’s body continually refigures a masculine symbolics until the particularities of one sex give way to the particularities of bodies which are male and female… this essay examines the presentation of the male Jesus in the Gospels and its representation in the life of the Church. It examines the performance of Jesus the gendered Jew and the way that performance has been scripted, reperformed ventriloquized by the community he brought to birth. It traces the economy of the deferred identity of the body of the Messiah, an economy which becomes visible in a series of displacements. The ascension marks the final stage in the destablilized identity of the body of the Messiah.†(Pg. 163)He continues, “Just as with the transfiguration, the translucency of one body makes visible another hidden body, so too with the eucharist, although in a different way, the hidden nature of being embodied is made manifest. Bodies are not only transfigurable, they are transposable. In being transposable… the body of Christ can cross boundaries---gender boundaries, for example. Jesus’ body as bread is no longer Christ as simply and biologically male.†(Pg. 168) He adds, “the displacement of the body in in the crucifixion is not cancelled out by the resurrection… The resurrection only expands the kenotic movement of displacement effected through the crucifixion… The death of the physical body is not the end of, but rather the opening for further displacements… This redemption is… a recognition of the lack of foundation within oneself which requires and enables the reception of divine plenitude.†(Pg. 172-173)William Cavanaugh states, “The Eucharist aims to build the Body of Christ, which is not simply centripetal: we are united not just to God, as to the center, but to one another. There is no liberal body… not a fascist body… Christ is indeed the Head of the Body, but the members do not relate to one another through the Head alone, for Christ himself is found not only in the center but at the margins of the Body… The Eucharist transgresses national boundaries and redefines who our fellow-citizens are.†(Pg. 196)Frederick Christian Bauerschmidt explains, “In this essay I will attempt to distinguish two among the many versions of the closure of modernity---postmodernity as the end of ‘metanarratives’ and postmodernity as the end of ‘suspicion’---and sketch a theological version of the latter as a genuine path forward… I will gesture toward a theological account of truth… that can begin to acquire new force as the end of the reign of modern ‘clear and distinct ideas’ comes into view. In this sense, postmodernity can be a propitious moment for theology. Still, postmodernity in no way constitutes the condition for the possibility of theology; the possibility of speech about God can be founded on nothing less than God’s own speaking.†(Pg. 201)Phillip Blond observes, “the question of what CAN be seen retains a crucial importance and priority, not least because… theology can, I believe, show how sensate perception does in fact disclose and reveal the structure and nature of the world, an account and a description that can, I believe, only be theological. To say this is to say that only theology can, in the fullest sense of the word, SEE AT ALL, since only theology can provide an account of what is actually seen that might be adequate to the vision and the reality of the perceptual world that we all share.†(Pg. 231-232) Later, he adds, “the world describes only God, and as a result the world is the mediated body that shows and reveals God and God’s utter overwhelming of visibility in Christ.†(Pg. 237)Radical Orthodoxy is a “newcomer†to the field of contemporary theology; this book, as well as Introducing Radical Orthodoxy: Mapping a Post-secular Theology and The Radical Orthodoxy Reader, will be helpful to the reader trying to get a grasp of it.
I will write this review in topical format, rather than reviewing chapter-by-chapter. The authors in this book propose a new theological vision critiquing the modern project by drawing upon Patristic and Medieval sources.OntologyThe authors suggest that Western Christendom experienced an intellectual fall from grace around 1300. This dealt with the nature of "being" (or ontology). Previously, for the "church fathers or early scholastics, both faith and reason are included in the more generic framework of participation in the mind of God" (Milbank, 24). This meant while faith and reason are distinct, there is no duality. Likewise, creation itself participates in God. God is transcendent and suspended from creation. The "suspension" analogy is apt. God is high above creation but he can (and will!) participate in it.However, after Duns Scotus elevated being to the level of God, or that man and God participate in the same being in due proportion. In other words, God and man occupy the same reality. Because man and God now occupy the same ontology, ontology is flattened. The world is thus emptied of God. For the RO narrative, philosophy degenerates from this moment onward.RevelationMost people, conservative or liberal, Protestant or Catholic, regard the doctrine of Revelation as something like a deposit of divine truth accessible by reason and/or imparted graciously by God. This assumes, argues John Montag, a rationalistic view of knowledge that was foreign to the Patristics and Medievals. Anticipating objections to Thomas Aquinas and an alleged rational scholasticism, Montag argues that Aquinas saw revelation "teleologically" (Montag, 43). It is one's perspective on things in light of one's final end. Montag goes on to critique the distinctions between nature and supernature.AestheticsThe proponents of RO want a robust aesthetics--it is key to the Christian worldview. Central to an aesthetics is the sublime--the outpouring of God's love in plenitude (210). The sublime enters the vacant space created by postmodern chaos and in this space places the love and beauty of God.Sexuality and EmbodimentCentral to their aesthetic desire and healthy creationism is a focus on the blessings of being embodied. Graham Ward notes that since all creation issued forth from the Word of God, all of creation bears Christ's watermark (165). With talk of embodiment comes Christ's command to take and eat his body--talk of embodiment leads to talk of the Eucharist. Jesus's command is an ontological scandal--space and place are being redefined.ConclusionMore could be said of their politics--the church is a counter-polis to the nation-state, the nation-state being an idol. They discuss the possibilities of epistemology and ontology after Wittgenstein. Finally is a rewarding discussion of friendship using St Anselm.The authors urge a return to the robustness of the Medieval age. Of course, the hindsight of postmodernism will condition our applications of medievalism, perhaps avoiding some of the medievals' faults (or perhaps not).
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