Jan 22, 2004

A hodge-podge of religious movements and philosophical sounds taking shape
Nice. Very very nice. RadOx, A blog on Radical Orthodoxy co-authored by philosophy professor Joel Garver.

Radical Orthodoxy is something I've been interested in and, though I've not yet studied it in depth, I think it's something I've begun to bring into my own religious practice along with postmodern Christianity and negative theology.

Which is to say, Radical Orthodox is a part of my Anglo-Catholicism I can feel without having too specific of a location for it. When asked about it, I'm mostly likely to connect it to the related but peripheral Anglo-Catholic statement that fuller understanding of theology is to be found in participation in the liturgy, with Karl Barthes revision of his major theological work to say that theology is not an individual enterprise and only takes place in a community, with the idea of disentangling our faith from modernity and separating doctrine and practice from a strict adherence to a philosophy. I generally throw something of Phenomenological religion in there as well.

I don't know, really, that these things have specific or direct connections to Radical Orthodoxy. It's just that they've been connected for me and are in need of fleshing out.

This is material you've probably seen me talking around and about in recent times. It's related to Hugger's latest Fairfield on eschewing "religion" where religion is a propositional system to which we adhere and his occasional mention of Eucharistic resistance. It's a subject that came up sideways the other day when I was answering some questions of Dave's relating to narrative-myth as the place we learn ethics as opposed to an abstracted absolute Good.

Since I'm here, I'll wander plateaus to fit in the non-propositional Nicene Creed. It seems we, our protestantized world, want to read the creed as a series of propositional statements we agree with. - Cue Francis Schaffer's "All truth is propositional truth." - Yet, we can just as well read it as the restatement of a story, seeing that the narrative is never absent here.

And, eminently more important, a fuller understanding of the creed comes in reciting (chanting) the creed in community. Understanding comes with this communal embodied act, an act preformed in an actual unity with the church living and departed. It comes with a depth that cannot be had by an individual(istic) reading, a standing off. Embodied knowledge cannot be had from without, by dissection, through analysis.