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Radical Orthodoxy is aChristian theological and philosophical school of thought which makes use ofpostmodern philosophy to reject the paradigm ofmodernity. The movement was founded byJohn Milbank and others and takes its name from the title of a collection of essays published byRoutledge in 1999:Radical Orthodoxy: A New Theology, edited by Milbank,Catherine Pickstock, andGraham Ward. Although the principal founders of the movement areAnglicans, radical orthodoxy includes theologians from a number of ecclesial traditions.

Radical Orthodoxy's beginnings are found in the Radical Orthodoxy series of books, the first of which (Radical Orthodoxy: A New Theology) was edited byJohn Milbank,Catherine Pickstock, andGraham Ward.^[1] Milbank'sTheology and Social Theory (1990), while not part of this series, is considered the first significant text of the movement. The nameradical 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 ofAugustine of Hippo influenced by the insights ofpostmodernism 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 ofJohn Shelby Spong; those strands asserted a highly liberal version of Christian faith where certain doctrines, for example the Trinityand the incarnation of God in Christ,^{[citation needed]} were denied in an attempt to respond tomodernity:^[3] in contrast to this, radical orthodoxy attempted to show how the orthodox interpretation of Christian faith (as given primarily in theecumenical creeds) was the more radical response to contemporary issues and more rigorous and intellectually sustainable.

Milbank has summarized radical orthodoxy in seven interrelated main ideas:^[4]

1. The denial of a clean distinction between faith and reason, or reason and revelation, but rather that human knowledge is knowledge only insofar as it is illuminated by divine truth.
2. All of creation can only be understood as participating in God's being, and as such, gleans for us glimpses of the nature of God, without fully comprehending it.
3. 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".
4. Theology functions throughtheurgy, "a co-operation between human and divine work", which both ultimately belong to God. This work (and its exchanges) is calledliturgy, where "a collective human action invites the divine descent".
5. 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.
6. "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 thatasceticism as severe discipline of the body which orients itself to God "is necessary to preserve this valuation".
7. 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 totheology as the "queen of the sciences" or the highest of all possible human knowledge, and a postmodern reaffirmation of ancient and medieval orthodox theologies.

Henri de Lubac's theological work on the distinction of nature and grace has been influential in the movement's^[5] articulation ofontology.Hans Urs von Balthasar'stheological aesthetics and literary criticism are also influential.^{[citation needed]} The strong critique ofliberalism found in much of radical orthodoxy^[6] has its origin in the work ofKarl Barth. TheOxford Movement and theCambridge Platonists are also key influences of radical orthodoxy.

A form ofNeoplatonism plays a significant role in radical orthodoxy. SyrianIamblichus of Chalcis (c. 245–325) and the ByzantineProclus (412–485) are occasionally sourced, while the theology ofAugustine of Hippo,Gregory of Nyssa,Thomas Aquinas,Nicholas of Cusa, andMeister Eckhart is often drawn upon.

One of the key tasks of radical orthodoxy is to criticize the philosophy ofDuns Scotus. Duns Scotus'stheory 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 supportJohn Milbank's "Blue Socialism" in politics, although some have aligned with the traditionalist-conservative "Red Tory" movement in the UK.^{[citation needed]}

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This reading of Scotus has been criticized byDaniel Horan^[8] and Thomas Williams,^[7] both of whom claim that the radical orthodox movement confuses Scotus'epistemology andsemantics with ontology.

• Neo-orthodoxy
• New Monasticism
• Paleo-orthodoxy
• Postliberal theology
• Postmodern Christianity

• Radical Orthodoxy Online (archived): Collection of resources(original)
• Radical Orthodoxy BibliographyArchived 21 December 2016 at theWayback Machine: Bibliography related to Radical Orthodoxy (both pro- and con)
• The Centre of Theology and PhilosophyArchived 30 May 2019 at theWayback Machine: an outgrowth of the Theology Department of the University of Nottingham
• Nicholas, Kyle (22 October 2015)."The Progress and Future of Radical Orthodoxy".Telos.

• Christian radicalism
• Christian theological movements
• Postmodernism

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