Radical Orthodoxy and the Reformed Tradition: Creation, Covenant, and Participation ? Edited by James K.A. Smith and James H. Olthuis

2007 ◽  
Vol 9 (4) ◽  
pp. 485-488
Author(s):  
Chris Hackett
2007 ◽  
Vol 15 (2) ◽  
pp. 233-250 ◽  
Author(s):  
Amos Yong

AbstractThe Radical Orthodoxy [RO] movement has been gaining momentum in the theological academy. Its most recent spokesperson, James Smith, attempts to extend the RO vision in dialogue with the Dutch Reformed tradition. Clearly, the central features of ‘Reformed’ RO empower a kind of prophetic engagement with the various domains of late modern society. At another level, however, the globalizing features of our time mean that the dominant pagan deities are not just secularism, nihilism, or capitalism, but also those of other religions. At this level, even a ‘Reformed’ RO may be unable to sustain an engagement with the plurality of mythoi operative in the public square. Rather than undermining the Radically-Reformed project revisioned by Smith, I propose a ‘pneumatological assist’ and argue that a more robust pneumatological theology (suggested but undeveloped by Smith) enables the kind of engagement that is required in our religiously plural late modern world.


2019 ◽  
Vol 29 ◽  
pp. 197-214
Author(s):  
Vasiliy A. Shchipkov

The article examines the main provisions, terms and methodology of «Radical Orthodoxy», proposed by J. Milbank in his book «Beyond the Secular Order» (2014) and focused on limiting the monopoly of secular metadiscourse and returning the traditional Christian worldview. The author renders and translates into Russian the key passages of the first chapters of the book. The article presents Milbank's analysis of the origins of the modern philosophy main principles, which marginalized theology and became the basis of the modern (secular) philosophy.


Author(s):  
Lexi Eikelboom

In contrast to the previous two chapters, which theologically engage rhythm in continental philosophy, this chapter examines Augustine’s explicitly theological approach to rhythm and its various receptions. The chapter uses Przywara’s scheme of intra-creaturely and theological analogies to frame Augustine’s treatment of rhythm in chapter six of De Musica. While Agamben represents an intra-creaturely perspective, Augustine represents a theological perspective. The degree to which this synchronic, theological view, which envisions rhythm as that which binds metaphysical layers of reality together allowing for communication between them, is problematic depends on the degree to which it is uncoupled from an intra-creaturely perspective like that of Agamben. Proponents of Radical Orthodoxy who propose an Augustinian musical ontology represent such an uncoupling, leading to a total order that betrays creatureliness. Erich Przywara’s interpretation, in contrast, retains the tension in Augustine between both the theological perspective on reality as harmonious and the intra-creaturely experience of interruption.


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