Mention “Radical Orthodoxy” in a room of people who are either quite intimately or only remotely acquainted with contemporary theology, and one surely will receive equal parts of praise and scorn. Whether it is being praised or scorned, however, it is plain that Radical Orthodoxy has worked its way deep into the fabric of contemporary theological discourse. Since the publication of John Milbank’s Theology and Social Theory in 1992, Catherine Pickstock’s After Writing in 1997, and Radical Orthodoxy: A New Theology, edited by Milbank, Pickstock, and Graham Ward in 1998, the Radical Orthodoxy movement has done what any explosively innovative intellectual movement will do after the hype settles down: mature or wither away.

In their article “What is Radical Orthodoxy?” (Telos 123, Spring 2002), John Hughes and Matthew Bullimore map out, in a short space and yet with crisp detail, the main themes in the Radical Orthodoxy project. For those familiar with the movement, their points will not come as a shock: that a deep metaphysical violence underlies modernity, political liberalism, and capitalism; that the philosophical and theological dualisms of modernity must be named and then overcome with the aid of both premodern and postmodern thought; and that in the face of proliferating violence it is Christian orthodoxy—in line with Aquinas, Boethius, Augustine, Gregory of Nyssa, and Iamblichean Neo-Platonism—that presents truly “radical” alternatives to the prevailing political, philosophical, and theological orders.

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