Abstract

Abstract 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.

Highlights

  • 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.”

  • 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

  • As Joeri Schrijvers describes it, “nobody trusts theology [according to Caputo], because theology all too shifts towards ontotheology and places God up on high, ‘up there,’ and congratulates itself with this complacent ability to place God in the exact space where it wanted!”2 If this is the case, it raises the question of why John Caputo would not just embrace the theological turn in philosophy? Instead, why does

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Summary

Introduction

“There is a good reason that nobody trusts theology.”[1]. John Caputo mentions this concern often and with it he reminds us of theology’s problem with hidden assumptions and easy solutions. This article is an extension of previous research on these debates and will refer to my previous work where I more clearly and exactly engage the roles of theology and philosophy within the academy and within society, writ large Those caveats given, though, I find that this approach is acceptable due to the theme of this special issue and will ask the reader for some leeway in the section that follows since I do not wish to present an expansive relitigation of Janicaud’s critique of crypto-theology and, rather, would like to apply this critique to Caputo’s transition from philosopher to (radical) theologian

Questioning rigor and discipline
Radical theology’s three principles: A brief overview
Theopoetics as a theological discourse
Conclusion
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