Liberalism as Worldview and Competing Gospel

"It is in this sense that we must appreciate the way that liberalism is a worldview and therefore fundamentally religious (or theological1) – and therefore a gospel competing with the gospel of Christ. John Owen is helpfully forthright in describing liberalism in these terms: ‘Liberalism is first a worldview, a set of fundamental categories through which individuals understand themselves and the world. It thus shapes individuals’ conceptions of their identities and interests by telling them of what human nature and the good consist’ (John Owen IV, Liberal Peace, Liberal War [Ithaca, NY: Cornell University Press, 1997], 19)."


James K.A. Smith, Introducing Radical Orthodoxy, p. 250

Against Dualism of Theory and Practice

"It [RO] also calls into question the dualism of theory and practice, aspects that are too often formulated as mutually exclusive – as when some suggest that we need to stop being so concerned with theology and just get down to the work of doing justice or proclaiming the gospel or that theoretical reflection is an inherently bourgeois abstraction that distracts us from practice. For RO, there is a symbiotic, reciprocal, and necessary relationship between the two. Here again, this sentiment echoes Herman Dooyeweerd’s understanding of the relationship between theory and practice, or what we could describe as the ‘theoretical attitude’ and the ‘everyday or natural attitude’ (ITWT, 13-17). Theory, in this respect, is diaconal and is itself a practice. This is why ideas matter, or; to put it differently, ontologies make a difference."

James K.A. Smith, Introducing Radical Orthodoxy, P. 232

Saving the Appearances by Exceeding Them

"‘The theological perspective of participation actually saves the appearances by exceeding them. It recognizes that materialism and spiritualism are false alternatives, since if there is only finite matter there is not even that, and that for phenomena really to be there they must be more than there… This is to say that all there is only is because it is more than it is.’ (RONT, 4)"

From Radical Orthodoxy: A New Theology, by: John Milbank
quoted in: James K.A. Smith, Introducing Radical Orthodoxy, p. 189

Levels of Theological Reflection

"The way to understand this - and this is what Milbank is after - is that theology1 should position all theoretical reflection, including philosophy. To put this slightly differently, theology1 should function as queen of the sciences but is not itself a science (as is theology2). What, then, is the relationship between theology1 and theology2? Dooyeweerd fails to appreciate the degree to which the biblical ground-motive and Christian confession are informed by theology2, even if the biblical ground-motive is not itself theology2. The creeds and confessions of the church - take uncontroversial examples such as the Apostles' or Nicene creeds - are pistically qualified claims of pre- and supra-theoretical confession and practice, but they are the fruit of theological1 reflection that has been appropriated and 'ratified' by the church as articulating its fundamental confession. Theology2, therefore, ought to be undertaken in the service of the church, and when it is fruitful, it will inform the church's confession articulated in theology1. "

James K.A. Smith, Introducing Radical Orthodoxy, p. 178

Theology As Not Queen, But Interpreter of Sciences

"Theology as a theoretical discipline should not be erected as queen of the sciences, as RO sometimes suggests. However, when RO calls for a theological account of economics or social theory, what it really means is a confessional account of economics that begins from a Christian worldview. But unlike Dooyeweerd, it wants that Christian worldview to reflect the fullness of Christian reflection - not just the goodness of creation but also the central themes of incarnation, Trinity, and sacramentality."

James K.A. Smith, Introducing Radical Orthodoxy, p. 177

Revelation as Direct and Non-Propositional

"In particular, he [Dooyeweerd] seems to eschew the mediation of revelation via language and tradition, thus allowing him to suggest that the revelation of the biblical motive can be communicated 'directly' to consciousness. Therefore, he faults the tradition for consistently 'confusing theoretical Christian theology with the true knowledge of God and true self-knowledge' (ITWT, 80-81).

The fact that this 'religious presupposition' (ITWT, 87) is not propositional (as Dooyeweerd rightly emphasizes) does not mean that it is not contentful or substantive. The content of this confession - as embodied, for instance, in the Apostles' or Nicene Creed - has traditionally been understood as theological in some sense. "

James K.A. Smith, Introducing Radical Orthodoxy, p. 175

Doing Theology with Hostile Framework

" One of the resounding aspects of Milbank's critique, then, is that Christian theological discourse (and ecclesial practice) has uncritically appropriated theoretical frameworks and philosophical categories that, in fact, are funded by commitments that are deeply antithetical to Christian confession and revelation."

James K.A. Smith, Introducing Radical Orthodoxy, p. 150

Primacy of Liturgy for Theology

“Since god is not an item in the world to which we might turn,” Milbank concludes, “he is only first there for us in our turning to him. And yet we only turn to him when he reaches us; herein lies the mystery of liturgy – liturgy that for theology is more fundamental then either language or experience, and yet is both linguistic and experiential.” (Milbank, “Programme of Radical Orthodoxy,” 43) "


James K.A. Smith, Introducing Radical Orthodoxy, p. 78

Relative Truth of Nihilism

‘Nihilism is nearer the truth than humanism, because it recognizes the unknown and indeterminate in every reality and because it is true that without God there is nothing. One can add that humanism is nihilism unable to recognize itself and therefore also naïve or cynical or both’ (Radical Orthodoxy: Twenty-four Theses,” thesis 7)


Quoted in: James K.A. Smith, Introducing Radical Orthodoxy, p. 43 note.44

Captured by One's Own Creation

"For although man made gods it didn't follow that he who made them was not held captive by them, when by worshipping them he was drawn into fellowship with them."

Saint Augustine, The City of God ... (need citation)

God Against Theology

"What would you do if you were God?"
"Put a stop to all this theology."

Peter Devries, The Blood of the Lamb, p. 105

Firmly Centered, Open Dialogue

"Thus a true understanding of the gospel itself ought to enable Christians to be firm in their allegiance to Christ as the way, the truth, and the life, and also to be ready to enter into a genuinely listening dialogue with those who they have to be ready to learn."


Lesslie Newbigin, Foolishness to the Greeks, p. 139

In-credible Gospel

"The theologian's job is not to make the gospel credible to the modern world, but to make the world credible to the gospel."

Stanley Hauerwas, Resident Aliens p. 24

Christianity as Problem

"Transform the gospel rather than ourselves. It is this Constantinian assumption that has transformed Christianity into the intellectual 'problem,' which so preoccupies modern theologians"

Stanley Hauerwas, Resident Aliens p. 22