Encounter between Eastern Orthodoxy and Radical Orthodoxy Transfiguring the World through the Word, ed.

. Adrian Pabst & Christoph Schneider (Ashgate, 2009), pp.297, 65.00 (hbk).

A study of the relationship between Radical Orthodoxy and the Eastern Orthodox theological traditions has long been needed. The book emerged out of a conference, organised by the editors, and held in 2005 at the Divinity Faculty in Cambridge. The book contains edited contributions from noted scholars from both worlds, including Nicholas Loudovikos, John Milbank, Antoine Arjakovsky and Rowan Williams. Its contributions are united under a common theme: the transfiguration of the world through the Word. David Bentley-Harts helpful introduction begins suggesting that there might seem little in common between these two approaches save rebellion against modernity. He goes on to draw out some of some differences and shared territory between these two, celebrating the conversation the book has begun. The editors tonesetting introduction argues that this conversation is important, not only for theology, but in developing their ambitious, trans-confessional vision of a global Christendom that can confront secularism and fundamentalism and promote Christian ideals based on the promise of Gods kingdom on earth. The book is divided into four parts. The first engages with theology and philosophy. Antoine Arjakovskys opening chapter explores Bulgakovs philosophy of the name of God, drawing constructive parallels with the work of the French non-theistic philosopher Jean-Luc Ferry. Rowan Williams offers a laudatory commentary, suggesting other Orthodox thinkers who might aid the theologisation of post-modern linguistic theory, among them the mystic and phenomenologist A.F.Losev. In a second, complex and unflinching chapter John Milbank returns to Bulgakovs sophiology, suggesting it offers a more nuanced and sensible approach to divine-human mediation than approaches offered by high Enlightenment Idealism (not least Kant). Although controversial, Arjakovskys appended commentary not only endorses but also envisions Milbanks theurgy as a politico-economic force.

The second part explores politics. Here we find Michael Northcott surveying the global political philosophies of Negri & Hardts and the Roman Catholic capitalist Michael Novak. Northcott argues for a third politic of the Church where utopian space opened up by the theurgic actions of Christian communitiesshows the possibility of the moral transformation of the market empire. Adrian Pabsts robust manifesto, Radically Orthodox in its criticism of Scotus and post-Chalcedonian division, argues for a new Sophianic politic, achieved through a collective ecstasis, a politic that can pass beyond divisions of East/West and Reformation, and that refocuses the world once again upon the heart of the incarnation deification.

The third section explores ontology. Nicholas Loudovikos, in a charming, but not uncritical essay, suggests that he has been surprised to find himself (in part) Radically Orthodox. He criticises the movement, though, for being too Platonic and not sufficiently Patristic, but its understanding of the erotic he commends as real insight. Milbank offers a vigorous defence of Radical Orthodoxy in response and both agree that the theological task must be to mend the scandal of ecumenical division: the cause of Christendoms fragmentation. Graham Wards understated exploration of terms key to his own theological understanding, Kenosis, Poiesis and Genesis offers a revisioning of the Epistle of James, in search of a world en Christo. Phillip Blond then offers a radically different reading of Aquinas beatific vision, which might incite traditional readers ire, although there is much to commend his part realised eschatological understanding of the vision of God. In the final section, entitled Orthodoxy and Transfiguration, Andrew Louth opens up Orthodox Liturgy/theology in a traditional manner using Patristic and classical notions of space and time to critique the Latin liturgy. Catherine Pickstocks footnote commentary counters many of his criticisms, finding in Louth much that is close to many of the themes of the Radical Orthodox movement. Following is a generous, but specifically (Eastern) Orthodox analysis of Wisdom in the Fathers by Marcus Plested. Then Mihail Neamtus excellent chapter exploring the theo-politics of desert monasticism comes next, and it offers a refreshing vision of the politics which emerges from the necessary relationship between empire

and desert, but also a vision for the entire oikoumene, comprehending and confronting the heretic other, as the heavenly city breaks in. The desert, he argues, offers a physical vision of the frontier, a helpful metaphor for the frontiers within human being and relation. The book ends with a chapter by one Christoph Schneider pulling into dialogue Maximus the Confessor and the psychoanalyst Jacques Lacan on desire, suggesting that where psychoanalysis can go no further, Maximus describes the sort of non-coercive love, eros, which brings us into ecstatic encounter with the Other, through the sacramental life of the Eucharistic body. This is an encouraging, demanding and important book, which brings together two traditions sharing much in common radically and traditionally, with significant divergences. The conversation is robust but courteous: this is an academic disputatio, rather than an ecumenical dialogue. I hope that it will remain a conversation on-going. The question is begged, though, as to how this important task of mending the scandalous divisions between the churches - rebuilding Christendom key to many of these papers - might begin to bear more tangible fruit in the world? Loudovikos concludes his essay writing that theology is not a matter of intellectual arrangements but the theologians need is to deepen his life in Christ. For pastors, teacher and scholars alike, this is something these essays and commentaries certainly promise to do. 874 words (excluding title bar)