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Review
'The Radical Orthodoxy Reader is destined to become an indispensible resource for anyone who would understand this significant movement. The Introduction by Oliver and Afterword by Milbank frame the essays in the Reader in the most helpful way. They help us understand at once the development of Radical Orthodoxy and its future. Hopefully this book will be read not only by those already acquainted with Radical Orthodoxy but also those who want to better understand what this movement is about.'- Stanley Hauerwas, Gilbert T. Rowe Professor of Theological Ethics, Duke University, USA 'The movement launched in the past decades as 'radical orthodoxy' can be especially daunting, yet Simon Oliver’s lucid introductions to each grouping of exemplary essays by John Milbank, Catherine Pickstock, and Graham Ward, complemented by 'further reading' and leading questions, makes the entire archive accessible to probing students of theology―a singular and novel achievement.' - David Burrell, Hesburgh Professor Emeritus in Philosophy and Theology, University of Notre Dame, USA 'This excellent new reader on the Radical Orthodoxy movement provides discerning editorial introductions by Simon Oliver to the various selected essays, as well as bibliographic suggestions for further relevant reading in historical sources. Far from being a volume for the already converted, this collection supplies the perfect means for an informed, critical discussion of RO and its ongoing philosophical implications... A first-rate teaching tool.' - Sarah Coakley, University of Cambridge, UK
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Product details
Series: Radical Orthodoxy (Paperback)
Paperback: 430 pages
Publisher: Routledge; 1 edition (June 11, 2009)
Language: English
ISBN-10: 0415425131
ISBN-13: 978-0415425131
Product Dimensions:
6.1 x 1 x 9.2 inches
Shipping Weight: 1.5 pounds (View shipping rates and policies)
Average Customer Review:
4.8 out of 5 stars
6 customer reviews
Amazon Best Sellers Rank:
#614,833 in Books (See Top 100 in Books)
The Introductory section of this 2009 collection of essays explains, “It is now more than ten years since the publication of the first collection of essays under the title ‘Radical Orthodoxy.’ The original series of twelve books has since led to many more publications covering an extremely broad range of subjects, from work to the nature of the university and the craft of reading theologically… The literature which lies beneath the wide umbrella of Radical Orthodoxy is therefore very extensive and there is a large body of works which engages thoroughly with Radical Orthodoxy’s key themes in more or less critical ways. This Reader offers a combination of writings which seek to introduce Radical Orthodoxy alongside some of this sensibility’s signature texts---those which have been most influential, definitive, enduring, and provocative… it is hoped that this volume will provide a convenient quick point of reference for specialists and a guide for students.†(Pg. x)Simon Oliver refers in his essay to “Radical Orthodoxy’s refusal to admit the autonomy of any discourse, including philosophy, from theology… it is NOT the case that Radical Orthodoxy has thereby turned everything into theology under different guises. The refusal of the language of autonomy is instead the refusal of the possibility of indifference to the transcendent. In other words, it is the refusal of the idea that God is in any way irrelevant to the truth of anything… [This] also mirrors radical Orthodoxy’s claim that faith and reason are inextricably intertwined, and that at no point does one enter a realm of faith having kicked away the ladder of reason. Why? Because having maintained that one cannot be indifferent to the transcendent---to God---one must equally maintain that one cannot be indifferent to immanence and our created nature to which belongs the reason that is peculiar to our nature…. Thus theology does not sit in pristine isolation from other human discourses, particularly and most obviously… philosophy. The consequence of this view of the nature of theology is its constant and critical engagement with other disciplines… It is Radical Orthodoxy’s contention… that in its peculiarly modern guise theology has become just another discipline alongside others.†(Pg. 20)Rupert Shortt states [in a conversation with John Milbank, Catherine Pickstock, Graham Ward and others], “Close to the heart of Radical Orthodoxy lies the immodest, but… vital, belief that Christian thought has to give a plausible and self-confident account of the whole world. You are saying that unless theology can evoke a coherent universe in which other things fit, then it becomes a dreary kind of ecclesiastical housekeeping or settles down into what Donald MacKinnon used to call ‘ecclesiological fundamentalism.’ One just talks about the Church. And although Radical Orthodoxy is sometimes thought of as a very Church-dominated or in-house discourse, it could be argued that the opposite is true.†(Pg. 28)He notes some of the criticisms made of Radical Orthodoxy: “The unease… centres on the audacity of painting with so broad a brush… the painstaking engagement with difficult and uncooperative detail can be absent from your canvases… Another perception is that you don’t allow enough for … ‘the sinfulness, the provisionality and the muddle of the Church…’ … In other words, the idea that authority has to defend itself, has to argue, isn’t a bad idea in itself… others are a bit skeptical of the idea that there was just one great theological fall in the Middle Ages…†(Pg. 39)In this conversation, Simon Oliver explains, “the notion of knowledge as illumination is increasingly important for Radical Orthodoxy. Our knowledge is corrigible… because it’s illuminated, but only to a certain degree. So our knowledge is always partial: it’s dimmer or brighter, and in the end it’s always illuminated from a single source. Critically, there’s only one guarantee of truth---only one source of light---which is God’s own knowledge.†(Pg. 43)The Introduction to an essay by John Milbank notes, “Radical Orthodoxy is clearly committed to the view that faith and reason are intimately and always intertwined. There is no ‘dualism’; that is, there is no sense in which there are two orders of knowing standing over and against each other, one based on faith, the other on reason. Of course, there is a tendency to associate ‘faith’ with the discourse of theology, and ‘reason’ with philosophy. As faith and reason are intertwined, so too are theology and philosophy.†(Pg. 65)In a later essay, John Milbank argues, “The Gospels present us with a very confusing and complex account… Given this strange account, the overwhelming response of modern New Testament scholars is to doubt its veracity, to such a degree that little of the Passion narrative is now seen as plausibly historical… I want to suggest a perspective from which the very strangeness of the features I have mentioned may in fact present some warrant of verisimilitude (at the very least). But at the same time this new ground for historical plausibility casts light upon the universal significance of Christ’s death, as claimed by the first Christians.†(Pg. 205)Graham Ward says, “What I am suggesting is that Christian theologians might rethink this figure in terms of Jesus as the Christ---viewing Christology as concerned with trading and understanding the operations of Christ. I make such a proposal on the basis of trying to recover something of the ‘otherness’ of Christ for contemporary Christology. If Christ reveals to us what it is to be human, we cannot simply project our images of being human only the figure of Christ. We have then to wrestle with and deconstruct the language and the categories we use to speak about this incarnate one… There might then be theological value in examining further this schizo Christ who produces, through his unique operations, the deterritorialized Church---which, if not exactly a body without organs, might… be understood as a body in which the differences between organs are only epiphenomenal… A schizo Christology, already announcing a theological anthropology, would lead then to a schizo ecclesiology: a true ‘socias.’ But that is another essay.†(Pg. 250-251)Catherine Pickstock points out, “So, by stressing the ecclesial and relational context of the Eucharist, and its character as linguistic and signatory ACTION rather than extra-linguistic presence, one can start to overcome the logic of the secular Derridean sign. But in doing so, one finds that one has---almost by default---defended an account of transubstantiation. For it is when the Eucharist is hypostasized as wither a thing or a sign in separation from ecclesial and ecstatic action that it becomes truly decadent.†(Pg. 270)John Milbank notes, “So, if today there is a problem of the recrudescence of intolerant religion, this is not a problem that liberalism can resolve, but rather a problem that liberalism tends to engender. We cannot oppose it in the name of liberal human rights, because this notion also revolves in a futile circle: these rights are supposedly natural, yet inert uncreated nature has never heard of them. They only exist when the State proclaims them, yet the State alone cannot legitimate them, else they cease to be natural and so general and objective.†(Pg. 356)Milbank explains in his Afterword, “Radical Orthodoxy sees its task of philosophical/theological synthesis as taking forwards the Renaissance/Romantic rethinking of authentic Christian tradition. This is one aspect of the ‘radicalism’ of its orthodoxy… Radical Orthodoxy seeks to integrate into a metaphysically realist perspective a greater attention to 1. Sign, 2. Aspect and 3, Number. In the first case it regards the linguistic turn as fundamentally correct, but does not read this in a quasi-transcentalist way… The Radical Orthodoxy critique of the secular… postmodern is, in essence, that it sometimes obfuscates the metaphysically optional character of its nihilistic vision, presenting it as the ineluctable outcome of theoretical rigor.†(Pg. 388) Later, he adds, “just what is it that makes Radical Orthodoxy radical? The answer is that… the combination works in paradoxically different ways. On the one hand, what is meant is the radicalism of orthodoxy as such… In this sense a ‘radical’ orthodoxy means a militant orthodoxy in the sense of a proper integrity… However, ‘radical orthodoxy’ ALSO implies a radicalization of orthodoxy.†(Pg. 393)This book is the most useful “overview†of this new theological trend that I have yet found. Other helpful books are Radical Orthodoxy: A New Theology and Introducing Radical Orthodoxy: Mapping a Post-secular Theology.
The book is dense and thought provoking but assumes a significant insider understanding. If you are not well versed in philosophy you may struggle with the book.
difficult, but fascinating!
Great
John Milbank catalyzed a robust theological movement, though he would bemoan the label, when in 1990 he published his groundbreaking monograph Theology and Social Theory. It began with these oft-quoted words:Once, there was no 'secular'. And the secular was not latent, waiting to fill more space with the steam of the 'purely human', when the pressure of the sacred was relaxed... The secular as a domain had to be instituted or imagined, both in theory and in practice.In many ways, the rest of the Radical Orthodox project, if I'm permitted to speak of its widely variant aims as governed by a singular purpose, is to challenge the viability of this "invented secular", and its birth-mother, Modernity.It is this common opposition to Modernity (and its enabler, late-medieval scholasticism) that finds Radical Orthodoxy appealing so often to the Continent for support. For whatever reservations historic, orthodox Christianity may have with the likes of Derrida, and certainly there are reservations, they do not preclude his value as a critic of Modernity. Lest one forget, Descartes, Locke, and Kant are not the Fathers of the Church. Our lineage is pre-Modern. To be in bed with the Enlightenment is to forsake our heritage - to heap abuse on the tradition - nay, the Church - that made us possible. Thus, we are able, according to the claims of Radical Orthodoxy, to find allies, even if highly qualified, in the philosophical movement known as postmodernism.Yet this turn toward the Continent, as suggested above, is primarily a move to enable one of Radical Orthodoxy's deeper intentions. Namely, ressourcement. "The renewed reading of the depths of the Christian tradition in order to inform a rigorous, critical and authentically theological reading of our own times" (xi). Thus, we find folks like Milbank offering close readings of Augustine, while Catherine Pickstock reappropriates Plato, and together they plumb Aquinas for a promising configuration of faith and reason. In this way they are very similar to the nouvelle theologians, who in the early 20th century sought ecclesial renewal through creative rereadings of Christendom's most prized texts. Actually, this connection to the nouvelle movement is no doubt conscious, as Hans Urs von Balthasar and Henri de Lubac are frequently referenced in their works.This volume, The Radical Orthodoxy Reader, is impressive for its near-comprehensive scope. It consists of twelve excerpts (some quite lengthy) drawn from the primary texts of the Radical Orthodoxy movement. These portions are in turn divided into six parts, each with an illuminating introduction from the editors. And serving as bookends to the collection, Simon Oliver has a very clear, accessible Introduction - one I would highly recommend to first time readers - and John Milbank offers a weighty Afterword, reflecting on the first decade since the publication of Radical Orthodoxy: A New Theology (the formal beginning of the movement).The collection is effective in offering a strong feel for the kind of work the Radical Orthodox theologians are doing. For example, readers will be impressed quite quickly by the political implications entailed in their work. Because of the straight line that Milbank draws from the erring theology of John Duns Scotus to the invention of the secular, for Radical Orthodoxy, a recovery of proper Christian theology signals the necessary rejection of secularism. And if their theology precludes the political liberalism of Modernity, then something constructive must be offered in its place and, certainly, that is no small task. Thus, we have Radical Orthodox theology's commitment to robust exercises in political theology, or perhaps, theological politics.My primary concern with Radical Orthodoxy, again, if I'm permitted to speak of it as a whole, is that its conscious rejection of secularism/Modernity, will be a more determinative factor in their theological reasoning then commitment to the Christian tradition. In other words, I fear that their commitment to the "Radical" may overshadow their pledge to "Orthodoxy". Fortunately, this concern is only potential, it is not proven in any of the writings included here, or that I know of in the larger corpus. However, at the least, it seems a temptation that must be guarded against.Nonetheless, Radical Orthodoxy is a vibrant, sophisticated movement in Western theology that ought to be celebrated even while critically engaged. I trust it will continue to advance in the coming years. The real question will be whether it remains hidden in the shadows of university halls or takes its needed place within concrete, local churches. As long as Radical Orthodoxy remains a nearly inaccessible academic conversation, the Church will continue to imbibe the secularizing tendencies of Modernity. Thank God we have James Smith who intends to change that.NOTE: This book was received free of charge in exchange for an honest review.
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