Michael Brooks
John Milbank, a prominent figure in contemporary theology and a leading voice in the Radical Orthodoxy movement, is often associated with Catholic thought due to his deep engagement with Catholic theology and his critique of secular modernity. However, despite his intellectual alignment with many Catholic traditions and his advocacy for a more sacramental and ecumenical Christianity, Milbank remains a member of the Church of England. This raises the question of why he isn’t Catholic, particularly given his theological sympathies. The answer likely lies in his commitment to Anglicanism as a via media—a middle way between Protestantism and Catholicism—which he sees as uniquely positioned to foster ecumenical dialogue and unity. Additionally, Milbank’s emphasis on the local and particular, rather than the universal, may reflect his preference for the Anglican tradition’s flexibility and its historical role in bridging theological divides. Thus, while his work resonates strongly with Catholic thought, his institutional allegiance to Anglicanism appears rooted in both theological conviction and a vision for Christian unity.
| Characteristics | Values |
|---|---|
| Denominational Affiliation | John Milbank is an Anglican priest and theologian, not a Roman Catholic. |
| Theological Perspective | While deeply influenced by Catholic theology, Milbank's work is situated within the Anglican tradition, particularly emphasizing radical orthodoxy. |
| Ecclesiastical Structure | He remains within the Church of England, which has a different ecclesiastical structure and governance compared to the Roman Catholic Church. |
| Sacramental Theology | Milbank's sacramental theology, though aligned with Catholic thought, is interpreted and practiced within the Anglican framework. |
| Historical and Cultural Context | His theological contributions are rooted in Anglican history and culture, distinct from Roman Catholicism. |
| Views on Papal Authority | Milbank does not accept the primacy of the Pope, a central tenet of Roman Catholicism. |
| Liturgical Practices | While his liturgical preferences may lean toward Catholic traditions, he participates in Anglican liturgical practices. |
| Ecumenical Engagement | Milbank is known for his ecumenical efforts, but these do not involve formal conversion to Catholicism. |
| Academic and Institutional Ties | His academic and institutional affiliations are primarily within Anglican and broader Christian contexts, not Catholic institutions. |
| Personal Choice | Ultimately, Milbank's decision to remain Anglican is a matter of personal theological conviction and commitment to his tradition. |
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What You'll Learn
- Milbank’s Radical Orthodoxy: His theological framework challenges traditional Catholic dogma and institutional structures
- Ecclesiastical Independence: Milbank values Anglicanism’s autonomy over Catholic hierarchical authority
- Rejection of Papal Infallibility: He critiques the Catholic Church’s claim to absolute doctrinal certainty
- Liturgical Differences: Milbank prefers Anglican worship traditions to Catholic liturgical practices
- Political Theology: His leftist views clash with the Catholic Church’s conservative political stances
Milbank’s Radical Orthodoxy: His theological framework challenges traditional Catholic dogma and institutional structures
John Milbank’s Radical Orthodoxy is a theological project that seeks to reclaim the transcendent and sacramental dimensions of Christianity, often in ways that directly challenge traditional Catholic dogma and institutional structures. At its core, Radical Orthodoxy critiques modernity’s secularizing tendencies and proposes a return to a more integrated, holistic vision of faith. However, this framework is not merely a restoration of pre-modern Catholicism; it is a provocative re-imagining that questions the very foundations of Catholic authority and doctrine. For instance, Milbank’s emphasis on the *ecclesia* as a universal, transcendent reality often clashes with the Vatican’s centralized, hierarchical model, which he views as overly institutional and juridical. This tension raises the question: if Radical Orthodoxy seeks to renew Christian thought, why does it remain at arm’s length from Catholicism?
One key point of divergence lies in Milbank’s critique of *sola ecclesia*, the Catholic Church’s claim to be the sole arbiter of Christian truth. While Catholicism asserts its institutional continuity and papal infallibility, Milbank’s framework decentralizes authority, arguing that truth emerges through the collective participation of the faithful in the *logos*. This perspective undermines the Church’s exclusive role as mediator, effectively challenging its dogmatic claims. For example, Milbank’s rejection of the filioque clause in the Nicene Creed—a central point of Catholic-Orthodox division—is not merely historical but theological, reflecting his broader skepticism of institutional boundaries. Such positions make his alignment with Catholicism problematic, as they strike at the heart of its self-understanding as the One, Holy, Catholic, and Apostolic Church.
Another area of contention is Milbank’s treatment of sacraments and materiality. Radical Orthodoxy elevates the sacramental as the primary mode of encountering the divine, but it does so in a way that transcends Catholic sacramental theology. For Milbank, the material world is inherently participatory in the divine, a view that challenges the Church’s strict sacramental discipline and its distinction between ordinary and sacred. This perspective risks relativizing the Church’s role as the sole administrator of grace, a cornerstone of Catholic dogma. Practically, this means Milbank’s framework could, in theory, allow for a multiplicity of sacramental expressions outside the Church’s control, a proposition anathema to Catholic orthodoxy.
Finally, Milbank’s political theology further complicates his relationship with Catholicism. His vision of a *Christian commonwealth*—a society ordered by theological principles rather than secular liberalism—is at odds with the Church’s modern emphasis on religious freedom and pluralism. While Catholicism has increasingly engaged with secular states, Milbank’s project seeks to dismantle the secular-sacred divide altogether. This radical reordering of society is not merely a policy proposal but a theological imperative, one that the institutional Church, with its global presence and diplomatic obligations, cannot easily endorse. Such a vision, while compelling, places Milbank’s thought outside the boundaries of Catholic acceptability.
In sum, Milbank’s Radical Orthodoxy is not a return to Catholicism but a challenge to it. By rethinking authority, sacraments, and political order, his framework exposes the limitations of traditional Catholic dogma and structures. This is not a rejection of Catholicism’s truths but a call to reimagine them in a post-secular context. For those seeking to understand why Milbank is not Catholic, the answer lies not in his departure from faith but in his insistence on pushing its boundaries beyond what the institution can contain.
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Ecclesiastical Independence: Milbank values Anglicanism’s autonomy over Catholic hierarchical authority
John Milbank’s theological stance is deeply rooted in his appreciation for Anglicanism’s ecclesiastical independence, a principle that sharply contrasts with the hierarchical authority of the Catholic Church. This autonomy allows Anglicanism to foster a dynamic interplay between tradition and innovation, a feature Milbank finds indispensable for theological creativity. Unlike Catholicism, where doctrinal shifts are often glacial and tightly controlled by the Magisterium, Anglicanism permits localized adaptations and theological experimentation. For Milbank, this flexibility is not merely a structural advantage but a theological virtue, enabling the Church to remain responsive to the Spirit’s ongoing work in history.
Consider the practical implications of this independence. In Anglicanism, decisions about liturgy, doctrine, and even moral teachings are frequently decentralized, allowing for regional variations that reflect cultural and contextual nuances. For instance, the Church of England’s approach to issues like same-sex marriage or women’s ordination differs significantly from that of the Catholic Church, not because of doctrinal laxity but because of a commitment to discerning God’s will within specific communities. Milbank values this model because it avoids the rigidity he perceives in Catholicism, where centralized authority can stifle local expressions of faith.
To illustrate, imagine a parish grappling with how to minister to a rapidly secularizing society. An Anglican priest might experiment with contemporary worship styles or engage in public theology that directly addresses local concerns, all without awaiting approval from a distant hierarchy. In contrast, a Catholic priest would operate within a narrower framework, constrained by canonical laws and the teachings of Rome. For Milbank, Anglicanism’s autonomy is not about relativism but about trusting the collective discernment of the faithful, a principle he believes aligns more closely with the early Church’s conciliar model.
However, this independence is not without its challenges. Critics argue that it can lead to fragmentation or doctrinal inconsistency, risks Milbank acknowledges but believes are outweighed by the benefits. He contends that Anglicanism’s autonomy fosters a healthier ecclesiology, one that prioritizes unity in diversity over uniformity. This perspective is not merely theoretical; it shapes his advocacy for a “radical orthodoxy” that seeks to reclaim Christianity’s intellectual and cultural influence by embracing the freedoms Anglicanism affords.
In essence, Milbank’s rejection of Catholicism in favor of Anglicanism is a deliberate choice to prioritize ecclesiastical independence as a theological good. This decision reflects his conviction that the Church must remain agile and adaptive in its mission, unencumbered by the weight of hierarchical authority. For those seeking to understand why Milbank isn’t Catholic, this emphasis on autonomy offers a clear and compelling answer: he sees Anglicanism not as a compromise but as a more faithful expression of the Church’s calling in a complex and ever-changing world.
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Rejection of Papal Infallibility: He critiques the Catholic Church’s claim to absolute doctrinal certainty
John Milbank's rejection of papal infallibility is rooted in his critique of the Catholic Church's claim to absolute doctrinal certainty. This stance is not merely a theological quibble but a profound challenge to the structural authority of the Church. Milbank argues that such certainty undermines the dynamic, relational nature of Christian truth, which he believes should emerge from communal discernment rather than hierarchical decree. By questioning this dogma, he highlights the tension between institutional stability and the fluidity of faith in practice.
To understand Milbank's position, consider the doctrine of papal infallibility, established at the First Vatican Council in 1870. It asserts that the Pope is preserved from error when speaking *ex cathedra* on matters of faith and morals. Milbank, however, views this as a modernist attempt to impose scientific-like certainty onto theology, a move he deems incompatible with the mystical, participatory nature of Christian belief. For him, truth is not a fixed point but a living process, shaped by the collective wisdom of the faithful across time and space.
This critique is not just theoretical; it has practical implications. Milbank advocates for a more decentralized approach to doctrine, where local communities play a greater role in theological development. He points to early Christian communities, which operated without a centralized authority, as a model. By rejecting papal infallibility, he seeks to reclaim this spirit of communal discernment, arguing that it fosters a more authentic and inclusive expression of faith.
However, this position is not without challenges. Critics argue that rejecting papal infallibility risks doctrinal fragmentation and relativism. Milbank counters by emphasizing the role of tradition and consensus, suggesting that these can provide sufficient coherence without resorting to absolute authority. He also notes that infallibility itself has been invoked rarely in Church history, questioning its practical necessity.
In conclusion, Milbank's rejection of papal infallibility is a call to rethink the relationship between authority and truth in the Church. It invites believers to embrace a more participatory, relational understanding of faith, one that values dialogue over decree. While this perspective may unsettle traditionalists, it offers a compelling vision for a Church that is both rooted in tradition and open to the Spirit's ongoing work.
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Liturgical Differences: Milbank prefers Anglican worship traditions to Catholic liturgical practices
John Milbank’s preference for Anglican worship traditions over Catholic liturgical practices is rooted in his appreciation for the Anglican emphasis on *lex orandi, lex credendi*—the principle that worship shapes belief. Unlike the Catholic Mass, which often prioritizes uniformity and hierarchical structure, Anglican liturgy allows for greater flexibility and local adaptation. This adaptability resonates with Milbank’s theological vision of a church that is both universal and particular, where worship reflects the cultural and communal context of its practitioners. For instance, the Anglican Book of Common Prayer offers a framework that can be tailored to diverse settings, from high-church Anglo-Catholic rituals to low-church evangelical services, embodying Milbank’s ideal of a "catholicity without centralization."
Analytically, Milbank’s liturgical preference aligns with his critique of Roman Catholic centralization, which he views as stifling the organic development of faith. The Catholic Mass, with its codified rubrics and Vatican oversight, contrasts sharply with the Anglican tradition’s allowance for experimentation and innovation. Milbank argues that this rigidity undermines the relational and participatory nature of worship, which he sees as essential for fostering a vibrant Christian community. For example, the Anglican practice of allowing lay involvement in liturgical leadership—such as leading intercessions or reading Scripture—mirrors Milbank’s emphasis on the priesthood of all believers, a concept he believes is more fully realized in Anglicanism than in Catholicism.
Persuasively, one could argue that Milbank’s choice reflects a deeper theological commitment to *incarnationalism*—the belief that divine truth is embodied in specific cultural forms. Anglican liturgy, with its historical ties to the English Reformation and its incorporation of vernacular language, exemplifies this principle. In contrast, the Catholic Mass, often conducted in Latin until the Second Vatican Council, has been criticized for its perceived detachment from local cultures. Milbank’s preference for Anglican worship thus underscores his conviction that liturgy should be a living expression of faith, rooted in the particularities of time and place rather than imposed from above.
Comparatively, while both traditions share a common liturgical heritage, their divergences highlight Milbank’s priorities. The Catholic Mass emphasizes sacrifice and the Real Presence in a way that can overshadow other dimensions of worship, such as communal prayer and scriptural proclamation. Anglican liturgy, by contrast, balances these elements more evenly, reflecting Milbank’s holistic view of worship as a participatory act of the whole people of God. This balance is evident in the structure of the Anglican Eucharist, which integrates Word and Sacrament seamlessly, a feature Milbank sees as more conducive to his vision of a relational and incarnational theology.
Descriptively, Milbank’s liturgical preference can be seen in his engagement with specific practices. For instance, the Anglican use of seasonal cycles and thematic emphases—such as the Great Fifty Days of Easter—aligns with his emphasis on time as a sacred dimension of human experience. Similarly, the Anglican tradition’s incorporation of hymnody and choral music allows for a richer expression of theological themes, something Milbank values as a means of deepening congregational engagement. In contrast, the Catholic focus on the altar and the priest’s role as mediator can, in Milbank’s view, obscure the collective nature of worship, which he believes is better preserved in Anglican traditions.
In conclusion, Milbank’s preference for Anglican worship traditions over Catholic liturgical practices is not merely a matter of personal taste but a reflection of his broader theological commitments. By prioritizing flexibility, cultural embodiment, and communal participation, Anglican liturgy aligns with his vision of a church that is both universal and particular, relational and incarnational. This choice underscores the importance of liturgy as a formative force in shaping Christian belief and practice, a principle that lies at the heart of Milbank’s theological project.
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Political Theology: His leftist views clash with the Catholic Church’s conservative political stances
John Milbank's leftist political theology presents a paradox: a thinker deeply influenced by Catholic tradition yet seemingly at odds with the Church's institutional stances. His radical critique of capitalism and advocacy for a "radical democracy" rooted in Christian principles directly challenge the Vatican's historically conservative political alignments. While the Church has long championed social justice and the dignity of the poor, its hierarchical structure and doctrinal rigidity often clash with Milbank's vision of a decentralized, communitarian society.
Milbank's emphasis on the "common good" and the primacy of gift-exchange over market logic resonates with Catholic social teaching. However, his rejection of individualism and his call for a radical reconfiguration of political and economic structures go far beyond the Church's pragmatic engagement with existing systems. His critique of liberal democracy as inherently individualistic and his advocacy for a "post-liberal" political order based on Christian values are likely seen as too utopian and destabilizing by the Vatican.
Consider Milbank's concept of "Blue Socialism," a vision of a socialist society infused with Christian values. This proposal, while appealing to some progressive Catholics, would likely be viewed with suspicion by the Church hierarchy. The Vatican's historical skepticism towards socialism, rooted in concerns about state control and religious freedom, would likely extend to Milbank's vision, despite its Christian underpinnings.
Milbank's political theology highlights a tension within Catholicism: the inherent conflict between its radical message of love and justice and the institutional need for stability and order. His work forces us to ask: can the Church truly embrace a radical political vision without compromising its own structures and power dynamics? Milbank's exclusion from the Catholic fold serves as a reminder of the ongoing struggle between theological ideals and institutional realities.
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Frequently asked questions
John Milbank is actually a member of the Church of England (Anglican Communion) and identifies as Anglo-Catholic, a tradition within Anglicanism that emphasizes Catholic practices and theology while remaining outside the Roman Catholic Church.
Milbank's commitment to the Anglican tradition, particularly its role in his theological project of "radical orthodoxy," has kept him within the Church of England. He values Anglicanism's historical and liturgical continuity while critiquing both liberal Protestantism and Vatican centralization.
While Milbank has not formally considered converting, he has expressed deep appreciation for Catholic theology and ecumenism. His Anglican identity remains central to his work, as he sees it as a bridge between Catholic and Protestant traditions.
