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'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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The Radical Orthodoxy Reader presents a selection of key readings in the field of Radical Orthodoxy, the most influential theological movement in contemporary academic theology. Radical Orthodoxy draws on pre-Enlightenment theology and philosophy to engage critically with the assumption and priorities of secularism, modernity, postmodernity, and associated theologies. In doing so it explores a wide and exciting range of issues: music, language, society, the body, the city, power, motion, space, time, personhood, sex and gender. As such it is both controversial and extremely stimulating; provoking much fruitful debate amongst contemporary theologians.
To assist those encountering Radical Orthodoxy for the first time, each section has an introductory commentary, related reading and helpful questions to encourage in-depth understanding and further study.
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Radical Orthodoxy is basically a vision shared by a number of thinkers, which is usually taken to involve two main theses: that secular, liberal society is vacuous and intellectually incoherent, and that orthodox Christianity is the answer to modernity's ills. The volume follows this pattern with savage attacks on modernity coupled with loving riffs on the wisdom of Christian doctrine. Although such a brash manifesto might remind you of fundamentalist rhetoric, the vision is cashed out in very subtle arguments. Milbank's chapter from his book "Theology and Social Theory", for instance, offers a deconstruction of secularity, arguing that what presents itself as a neutral public space where religious differences are set aside is in fact anything but. It gets really interesting when Milbank makes connections between the texts at the intellectual roots of secularity and Christian doctrine (gone wrong). At one point he even says that the liberal man was first imagined in the image of a heterodox Christian God.
There are other excellent essays, my favourite is probably Catherine Pickstock's loving meditation on the eucharist taken from her "After Writing". Pickstock argues that the church's practice of the eucharist outwits both post-modern scepticism and reductive positivism; both the position that there is nothing behind appearances and that there is nothing but appearances. There is divinity behind the wafer and the wine, but it's not something you can see or pin down. Pickstock thinks that, in this way, the logic of the eucharist offers a way for language to have meaning.
I should also say that the essays are, for the most part, painfully difficult. This difficulty is for good and bad reasons. It is partly due to the subtlety of the arguments, but also just because of the style in which they are written. This is less true of Graham Ward, William Cavanaugh and to an extent Pickstock, but Milbank's essays are torture. Critics say Milbank is showing off to his postmodern buddies, but in his defence the problem is largely to his habit of cramming a new idea or two into every sentence.
In short, this volume shows interesting Christian theology is being written (yes, it is out there). If meditations on topics like the implications of invoking the eucharist for post-structural language theory interest you, then you'll find this book challenging and imaginative.
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