Confessional Discourses, Radicalizing Traditions: On John Caputo and the Theological Turn
This article explores the theological turn through the work of John Caputo, who famously transitioned from a philosopher of religion to a "weak theologian," and later as a "radical theologian." In so doing it argues that Caputo’s work as a radical theologian is an attempt at a pr...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
De Gruyter
2022
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| In: |
Open theology
Year: 2022, Volume: 8, Issue: 1, Pages: 38-49 |
| Further subjects: | B
Phenomenology
B Janicaud B Philosophy of religion B theological turn B God B Radical Theology B Caputo |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a This article explores the theological turn through the work of John Caputo, who famously transitioned from a philosopher of religion to a "weak theologian," and later as a "radical theologian." In so doing it argues that Caputo’s work as a radical theologian is an attempt at a practical performance of religion without religion: he inhabits the discourse of theology while radicalizing the tradition against itself. This article will show the value of this theological approach and how Caputo needs to directly inhabit this discourse as a theologian - confessing to be a theologian, becoming one of "their own" - to change theology’s trajectory. This trajectorial shift is felt both inside the academy and within the church itself. Caputo’s transformation from a philosopher to a theologian is a move from a (philosophical) description to a (theological) prescription. It is a transition from theory to praxis, and he could not do this without inhabiting that praxis’ context and its discourses. In doing so, and perhaps unintentionally, Caputo surprisingly respects critics like Dominique Janicaud, whose strident critique against the theological turn was at its apotheosis during Caputo’s transition: Caputo never ventures into crypto-theology nor does he sneak in prescription under the guise of a "phenomenology," as many philosophers of religion are wont to do. Rather, he sees that one needs to embody the discourse to change it, which, ironically, is a position that would gain the approval of both Dominique Janicaud and traditional theology. | ||
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