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(ENTIRE BOOK) Birch holds that post-modern scientific materialism is insufficient to explain the world. He proposes an ecological model in which all entities, from protons to humans, are ultimately related. Only this, he says, can deal adequately with the post modern world.
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For many years I taught an introductory theology course for undergraduates titled "The Problem of God." My fellow instructors and I were convinced that our students should be exposed to the most erudite of the unbelievers. Our rationale was that any mature commitment that intelligent young people might make to a religious faith should be …
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The scene had taken place before, and, alas, it would be repeated millions of times. A Jew, back still bloody from a nasty whipping, stood stripped before a gentile bureaucrat. What was to be done with this troublesome Jew, who seemed determined to undermine peace and justice? “Are you a king?” Pilate asked. Jesus answered, …
Continue reading “Answering Pilate: Truth and the Postliberal Church”
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While the power of apocalypticism in our history is now acknowledged, we have little sense of its power or even meaning in thinking itself, and this despite the fact that so many of our primal modern thinkers, such as Hegel, Marx, and Nietzsche, have manifestly been apocalyptic thinkers. Indeed, the very advent of modernity can …
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A satire in dialogue form: “A Dissolution of the Many into One Act (Which is indubitably an Epiphany of Eternal Being, Immanent in that Act, which is History, but which inevitably shatters History, and is thus Dialectically Transcendent…)”
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The Editors have asked me — as, I assume, some sort of certified postliberal — to respond to James Gustafson’s questions. For several reasons, I was probably a fool to agree. First, in a lifetime of work, Gustafson has maintained the highest standards of clarity. Addressing big questions in a short space, I will almost …
Continue reading “Being Postliberal: A Response to James Gustafson”
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If there was one intellectual development in living memory that separates the "grandparent" from the "parent" generation of British theology, it was the rise of logical positivism and analytical philosophy. A fairly homogeneous educated class, largely shaped through a few major universities, received a massive assault from within those universities not just on its philosophy …
Continue reading “British Theology After a Trauma: Divisions and Conversations”
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Having surveyed in previous articles the variety of theological conversations in Britain — ranging across patristics, history, philosophy, biblical interpretation, literature and the arts, the natural and social sciences, ethics and politics, and other religions — it probably occurred to some readers to ask: But what about the classic topics of Christian theology? What about …
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Future possibilities are real causes in our lives. If, as a society, we are to make a creative response to the overwhelming challenges of war, injustice and environmental destruction of our time, there need be agreement about purposes that are stronger than the differences that divide us.
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The foundations of the Christian calendar, the date of Jesus’ birth (and the celebration of Christmas on December 25th), the “second coming” – these have no historical connection with Jesus.
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Theodore Runyon Jr. says: "From Altizer’s standpoint, the God I am advocating, the God who is distinct from man and the world, is a repressive figure who must be killed in order that the God who in Christ is identical with the world might emerge. From my viewpoint, what needs to die, or at least to be relativized, is absolute confidence in the religious intuition of man, which in this form I take to be a deifying of the aesthetic dimension of the creature."
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All forms of knowledge in which Christian faith and experience has expressed itself must also be continually subject to re-examination and reformulation. This is why theology at the present time is in the most fluid state it has been since the period of Christian origins.
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An appreciation of the damage we are doing to the earth has been slow to surface in modern human consciousness. Most people are so taken up with personal and local affairs of the moment that they are almost completely unaware of the larger picture.
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If we affirm the death of God fervently enough, a new revelation of the sacred will appear. This is a solution to a Godless world, but is it a viable one? That is the question posed in this essay. It is a critical interpretation of death-of-God theology from the point of view of process theology.
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In turning men away from the mythological concepts of the gods to the YHWH who was known through His Word, Israel seized upon the most important phenomenon in the human scene — language — to become the metaphor for faith “The Word became flesh.”
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Dr. Geering offers ten scenarios of the possible human future — wars, starvation, mass pandemics, ecological disasters and unfettered terrorism. He concludes that if a successful global society is to emerge, it will require humanity to develop a new consciousness and a new form of spirituality.
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The emergence of the new worldview has brought about the dissolution of the mythological framework in which Christian faith had come traditionally to be expressed.
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While I am fully persuaded that the death of God is a Christian phenomenon, and that it promises the Christification of all, I find that Noel’s portrait of “on-goingness” at no point transcends or goes beyond a pre-death-of-God stage of religious evolution.
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If the human species is not to self-destruct it must develop into a global society which will find cohesion in what may be called a global human culture. The challenges which lie ahead cannot be overcome by any one person or group working on their own but only by the human species working as a whole.
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Some people define religion as a body of beliefs and practices which direct man’s attention to one or more divine beings in an unseen supernatural world. If this is religion, then Israel rejects it and so does Christianity. Jesus of Nazareth did not begin a new religion. He proclaimed a new way of faith, by which man, in whatever generation he lives, is summoned by the Word of God to concern himself with the human scene, for this is God’s concern. The Christian way transcends religion and spells the end of religion — thus the point of “religionless” Christianity.
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The question to be raised here is whether Zen (Buddhism) in its rejection of (Buddhist) "Oriental mysticism," and Altizer in his rejection of Christian and Buddhist transcendentalism, do not finally come to approximately the same position — though by somewhat different routes. To this end we shall sketch the rejection-affirmation modes of each party to the comparison and in the third section draw our conclusions.
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The end did not come. The apostles died, but the Christian faith did not. It slowly, almost unnoticeably, adjusted to the new situation, reinterpreting the New Testament to the new age, and thus the new age began — BC. became AD.
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God himself negated and reversed his own transcendence in the Incarnation, and the Christian is called to will the death of God as a way of opening himself to the gift or "Body" of God in Christ. Buddhism has never known any form of a truly transcendent realm or deity, hence I concur with the common judgment that from the Christian point of view Buddhism is atheistic.
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Mircea Eliade discusses six areas of Eliade’s own positions that Altizer criticizes: 1. His understanding of homo religiosus. 2. The dialectic of the sacred. 3. All of his work was not included (e.g.: works written in Romanian). 4. His openness to the profane. 5. His work as being "prophetic." 6. The dialectic of the sacred as a hierophany.
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The joyful message of deliverance from bondage originating in the Old Testament as well as the New has brought forth the concern for freedom in the new world.
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The liberal extreme abandons Christianity as no longer tenable. The conservative extreme defends the bulwarks of orthodoxy as long as it can. But those committed to the Christian heritage are called to a new venture in faith.
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The language of faith is communicated in myth, and there is no more powerful a myth than the story of the Christ of faith.
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When we speak of God, we are speaking of the deepest reality possible, yet we do not know what that reality is. A known God is an idol. A defined God is no God. We live not by knowledge but by faith and God is the ground of that faith.
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In the language of the world, Jesus is dead. But in the language of faith, Jesus is risen. And because He is risen, the world is a different place.
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In the day of reckoning only those things will remain which have in them the power to remain because they come of God, and those things are faith, hope and love, and the greatest of the three is love.
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“I would think a more adequate line of theological exploration than Altizer’s would entail the working out of an understanding of Christ and God that views them in a framework of process, but understood in such a way that process involves cumulative enrichment and fulfillment and not simply dialectical reversal. I am sympathetic with, and open toward, the various attempts to restate Christian affirmations in Whiteheadian categories, for Whitehead’s thought seems to me to offer a categorical framework which may express a grasp of process appropriate to Christian faith.”
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The profound question evolution raises is why did atoms evolve to cells and to plants and to animals? Materialism (which itself is a metaphysic) provides no real answer to this question. The ecological model opens up a way to understanding this in terms of lure and response. In the ecological model we recognize in all entities some measure of responsiveness and freedom which we share.
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Christendom is a thing of the past. The so-called “Christian West” is but a shell of its former self. The question is, “What is the destiny of Christianity?.”
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When the aids of modern scholarship are brought to bear upon the Bible, and its own historical context is reconstructed as the stage setting, then the Bible once again becomes alive.
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According to the Bible, the Judeo-Christian faith has always been a community affair. There is emerging today a new form of the church as the community of faith which is the leaven of that faith and of hope and of love in a unsettled world.
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In submitting himself to the life of obedience, in seeking to be used as an instrument in the renewal of the world, in shouldering the cross of Christ his Lord, the Christian shares in the life of faith which genuinely outlives death.
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Materialism or mechanism does not explain the world. Rather, individual entities from protons to people are influenced, not only by their external relations, but are influenced, even constituted, by their internal relations with their environment. Internal relations have nothing to do with the laws of mechanics. The laws of mechanics have only to do with external relations. The ecological model of nature is a credible alternative to materialism and mechanism.
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The danger of maintaining traditional styles and practices of faith in a new situation is that their very life and existence will block or reverse an eschatological and dialectical movement of faith.
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Dr. Geering discusses the demise of Christian orthodoxy in four areas particularly vulnerable to “the corrosive acids of modernity:” 1. The Church; 2. The Bible; 3. The person of Jesus Christ; 4. The reality of God. However, he affirms that Christianity is broader and more flexible than any theological orthodoxy.
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The three-decker world view of ancient man, (sky, flat earth, underworld) and the contemporary space universe stemming from Copernicus and Galileo are so different from each other that every aspect of the Christian faith must be radically reinterpreted.
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A faith in a cosmic purpose that is credible in an age of science and that could lead to harmony between human beings and between them and the rest of nature is the challenge. Another way of putting it is to ask — is there divine love at the heart of the universe?
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Altizer has not effectively clarified how his death-of-God theology avoids reducing theology to a merely naturalistic and humanistic anthropology. If God now does not exist nor act except in existing and acting men, then faith is only another word for human consciousness.
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Many of the events of the twentieth century have eroded human self-confidence and belief in progress. Modernity itself is now held responsible by some for the current ills in society, and for the uncertain and fragile future which we now face.
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The popular and simple view of origins which was held by Christians until a hundred years ago has gone for ever.
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“Despite one’s first impression that a death-of-God theology is hopelessly incompatible with a deeply God-centered theology, there is much that the writings of Dr. Altizer and Père Teilhard share in common. It is my purpose in this paper to compare their thinking in several salient areas, in the hopes that this will help render our contemporary Christian myths more transparent and spell out their consequences more fully.”
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How can a postmodern worldview illumine the momentous problems of our time: peace, justice and ecological sustainability? There is more to enlightenment than the knowledge that science, technology, economics and politics bring. This the Enlightenment failed to recognize.
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What do we understand as “Christianity?” Is it a belief, a lifestyle, a set of values, a conversion experience, a member of the body of Christ, a bible believer?
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The dogmatic way in which the church has often declared itself on matters of personal salvation and judgment has rested on an inadequate understanding of the complexities of the human situation. But this is not to conclude that the sciences which are forcing us more and more to abandon our traditional understanding of the nature and destiny of man, have solved the riddle of life and of the mystery of man.
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Religion in the postmodern world will become relevant only insofar as it can once again find dialogue with all the disciplines and help to transform their divided house into some sort of whole.
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If God has become man or Word has become flesh in consciousness and experience, then it is precisely the truest or fullest expressions of consciousness and experience that the theologian can identify as “faith.” Then faith could be understood not only as a witness to or participation in the reality of God but also as an actualization and realization of the life and movement of God.
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No thing in the universe can be fully understood in isolation. Everything we previously took to be absolute and final is now relativised. It is just because nothing lasts for ever and there is continual change that life has been able to evolve and that humanity has developed as it has.
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The best we can do, in attempting to imagine the twenty-first century, is to assess the current trends in the fast-changing human cultures. The most dominant trend today is globalization.
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Divided disciplines must be brought together again. An affirmation of the presence of the future life is essential. Human life feeds on purpose, on the richness of life, upon the purposes we freely choose.
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The new world poses many questions for the Christian faith. It has challenged the validity of traditional Christianity at many points, but at the same time it is out of Christendom that the new world has emerged. It depends more on the nourishment from its cultural roots than it realizes.
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Perhaps especially in the time of the death of God, we must not lose sight of the fact that man does not cease to be a guilty or sinful creature. Original sin suggests an important impediment to apocalyptic enthusiasm at the death of God.
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The process of globalization has reached a turning point. It could lead to a form of human existence more wonderful and exciting than we can possibly imagine — a veritable heaven on earth. Or some of the trends that have been encouraging globalization may have disastrous consequences far beyond human control.
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If the Christian continues to believe in the gracious and providential love of God after Auschwitz, then not only is he once more denying the humanity of the Jew, but he is also inevitably denying the pain of all humanity, refusing the authentic or ultimate reality of a pain that cannot be relieved or assuaged by a dehistorized or dehumanized God.
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A review of the ways in which ancient men saw their world. The Biblical thinkers, prophets and witnesses believed Israel was called to pioneer a new and distinctive way for the whole human race.
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After a long period of dispersion over the whole earth, the human race is now being pushed together, whether we are ready for it or not. We live in a global world and we have a common destiny on this planet, but our decisions are hampered by narrow-mindedness and short-sightedness.
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The witness of the Old Testament is that Israel was always concerned with her contemporary history, and was prepared to reinterpret her past heritage in the light of what she witnessed in her own day.
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A man who has gone to some lengths to criticize “modern gnosticisms” should be brought up short when he falls into the same heresy. With this in mind, Daniel C. Noel takes a careful look at Altizer’s work.
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Secularization on a global scale is bringing in a new situation in which the Christian community and the secular society within which it lives, must both discover their proper mutual relationships. The Christian community in particular must be careful not to waste unnecessary energy fighting an enemy that her own misjudgment has largely created.
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Since 1965 the character of theology in the United States has changed drastically. For the thirty years preceding that date, the discussion of theology in general and of Christology in particular had centered around the issues between traditional American liberalism and the neo-Orthodoxy that was brought in from Central Europe. Defenders of philosophical theology …
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Has the Christian Church anything relevant to say to modern man in a secular age.? It has. But before its message can be clearly perceived there are some mists of ignorance and misunderstanding to be blown away. The object of this book is to contribute to this process. In particular there are two points on …
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(ENTIRE BOOK) Has Christianity anything to say in this secular age? Dr. Geering examines two of the most misunderstood areas — the nature of the Bible, and the relation of Christian faith to science — and affirms that Christ is completely relevant to the modern world.
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October 1965 is as good a time as any from which to date the media event known as death-of-God theology. Ted Fiske’s article in the New York Times was followed, in less than a week, by a notice in Time, and that attention was sufficient to transform a few articles and reviews, plus an extended …
Continue reading “In Piam Memoriam — The Death of God After Ten Years”
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The reformation of modernism into postmodernism involves a radical transformation of science, religion and culture that constitutes a revolution even greater than the Scientific Revolution and the Enlightenment.
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This book had its beginnings in the English summer of 1997, during a three-month spell in Oxford. Since the idea of the year 2000 CE was already creating some excitement, I began to ponder the questions posed by the century’s end. And so, in the Bodleian Library, I read around the theme of the millennium. …
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Of all the death of God theologians, Thomas J.J. Altizer was the most prominent figure of the late ‘60s and has been the most widely and heatedly discussed American theologian. Altizer’s theological convictions show not only passionate faith, but incomparable spiritual strength and courage as well.
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It gives me great pleasure to introduce Lloyd Geering to American readers for the first time. It is unfortunate that his pioneering spirit and theological genius have been confined largely to New Zealand, his home, to Australia, where he taught theology for a time, and to Great Britain, where he is known as a friend …
Continue reading “Introduction to Lloyd Geering by Robert W. Funk”
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When Jean-Luc Marion’s God without Being first appeared in translation in 1991, it was immediately clear to many that here was a new and prophetic voice in theology and philosophy of religion. Since then Marion’s influence has continued to increase. David Tracy helped introduce him to the English-speaking (particularly American) theological world, and he soon …
Continue reading “Jean-Luc Marion Tests the Limits of Logic”
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Reading a recent issue of the Christian Century finally provoked me to register a concern raised by other reviews and articles over many months. It would help me a great deal if the editors and writers would delineate, if not define, the “liberal” we are “post” (see especially “The making of a postliberal,” by Anthony …
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William Placher’s reply to my inquiries about "postliberal" theology (April 7) is necessarily brief, and this response to him must be briefer than desirable. I think, however, that it is important for this discussion to take place. The "Troeltschian" questions that I have raised—about historical and cultural relativity, about the relation of Christianity to other …
Continue reading “Liberal Questions: A Response to William Placher”
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God’s Funeral By A. N. Wilson. Norton, 402 pp. From the vantage point of this postmodern time, A. N. Wilson surveys the modern, or Enlightenment, era. In a long series of captivating thumbnail biographical sketches, he documents both the force of the modern mind’s attack on religion and the grief that accompanied it as people …
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Dr. Altizer is one of a number of authors of notable works of the ‘60s to whom we made an offer they couldn’t refuse: How would you like to review your own book? Dr. Altizer, now director of religious studies at the State University of New York at Stony Brook, enters into the game with …
Continue reading “Overt Language About the Death of God — In Retrospect”
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Nicholas Lash, professor at Cambridge University, has been one of the most influential theologians in the English-speaking world for the past generation. His work has helped spur the renewal of confidence among orthodox theologians working in mainline academic settings in the United Kingdom and the U.S. He has engaged philosophers as diverse as Marx and …
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One purpose of this book is to encourage increased attention to Altizer’s systematic theology with critical essays of high quality, some previously published, some new. The second purpose is to stimulate and embody the living debate with critical essays followed by Altizer’s responses. The tone of both the critiques and the responses is respectful, friendly, and open.
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Some of the material in this book has, in earlier drafts, been delivered as lectures to a variety of public audiences. Chapter 6 has drawn extensively from some lectures published as Relativity: the Key to Human Understanding. Some lectures recently published as Does Society Need Religion? are reflected in chapter 12 and elsewhere. Throughout most …
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In a few circles of the Presbyterian Church of New Zealand, there was strong concern expressed about the orthodoxy of an article on “The Resurrection,” and as soon as this came to the notice of the press, the debate left the confines of Presbyterian Church circles and became a public issue. This author writes of these controversies.
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Every once in a while a person comes along who reconfigures a field of study. John Milbank of the University of Virginia, formerly of Cambridge University in England, has done just that in theology, spearheading a movement that has become known as “radical orthodoxy.” At the heart of Milbank’s work is the premise that modernity …
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The peculiar character of the current theological situation lies in the fact that it is dominated by the massive influence of secularism. Secularism is, so to speak, the cultural Geist within which all forms of thought, including the theological, must operate if they are to be relevant and creative. It functions in our period much …
Continue reading “Secularism’s Impact on Contemporary Theology”
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Anderson, Walter Truett (ed.), The Fontana Post-modernism Reader, Fontana, 1996 Baillie, John, What is Christian Civilization?, Oxford University Press, 1945 Bartsch, Hans Werner (ed.), Kerygma and Myth, Harper & Row, 1961 Bellah, Robert, Beyond Belief, Harper & Row, 1970 Berger, Peter, The Heretical Imperative, Anchor Press, 1979 Berry, Thomas, The Dream of the Earth, Sierra …
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Twenty-five years ago Union Theological Seminary professor Roger Shinn described a change in theological direction with a vivid image. Alluding to his own institution in New York City, he said: “For many of our students the time has come to break the prolonged mood of introspection … the fashionable reveling in anxiety. [They have] learned …
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Suggestions for Further Reading PART I John Dillenberger, Protestant Thought and Natural Science, Collins J. D. Smart, The Interpretation of Scripture, S.C.M. Press Alan Richardson, The Bible in the Age of Science, S.C.M. Press I.S. Habgood, Religion and Science, Mills & Boon C.F. von Weizsäker, The Relevance of Science, Collins Gustav Schenk, The History of …
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"In some ways I had the worst possible preparation for becoming a theologian. I grew up in a very bland, very liberal, Yale-Divinity-School-pastor. Baptist, suburban, middle-class parish that bored me silly as soon as I was able to read and write. And I left it." These remarks by radical theologian William Hamilton tell only part …
Continue reading “The Dangerous God: A Profile of William Hamilton”
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All the fun and games, the agonies and ecstasies, the caricatures and sober evaluations of the death-of-God theologies of the ‘60s are excessively well known, tediously overdocumented, and to a large degree out of mind in the ‘70s. I did my share of first commending Thomas Altizer and William Hamilton for “speaking to the condition” …
Continue reading “The Death of God: A Belated Personal Postscript”
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Theologian John Sanders lost his college teaching job recently because of his endorsement of “open theism” — the view that the future is not determined by God. His ouster from Huntington College in Indiana followed three years of nasty debate within the Evangelical Theological Society a significant faction of which wanted to expel Sanders (along …
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In a provocative essay appearing in these pages a while ago, Stephen Swecker challenged religious thinking to abandon its old allegiance to conventional modes of speech and categories of meaning and to plunge into a far deeper and richer pool of experience: the murky waters of unbridled imagination, or "fantasy" (see "Toward a Theology of …
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Postliberal theology has affirmed the decisive significance and the integrity of the biblical narrative. But in what way do postliberals affirm the truth of Christianity? Are they merely saying that the Bible is true in the way that a work of fiction is true? Is it sufficient for the church to claim that biblical truth …
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The Gospel of Christian Atheism was written in 1965, and was intended as a mediation of an American radical theology to the public at large, although its author had no expectation at all of the public furor which would arise in the following year over the advent of a death of God theology. When this …
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No theological perspective has a commanding place or an especially impressive following these days. Various theologies compete for attention in a highly pluralized field, and no theology has made much of a public impact. One significant and inescapable development, however, has been the emergence of "postliberal" theology, a major attempt to revive the neo-orthodox ideal …
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Twentieth-Century theology has been extremely diverse. Schools and fads have abounded, from neo-orthodoxy to neo-liberalism, from demythologization to the "God is dead" movement, from Christian realism to secular Christianity, from process thought to the various liberation movements. Twentieth-century theology might appear to be so completely at sixes and sevens that it has no distinguishing characteristics …
Continue reading “The Suffering God: The Rise of a New Orthodoxy”
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(ENTIRE BOOK) Essays from a wide range of scholars in a thoughtful attempt to understand and clarify Thomas Altizer’s “Death of God” theology, including serious critical statements, followed by Altizer’s responses.
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(ENTIRE BOOK) The certainties of Christianity’s past have gone, and we are caught up in a process of cultural change more rapid and widespread than ever before in human history. We have entered a post-Christian era. The transition from the Christian era of the past to that of the future is the subject of this book.
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This is the Fifth in a Series: New Turns in Religious Thought Both the title and the rationale for the series “New Turns in Religious Thought” suggest that theology is passing through one of its most agonizing periods, as if it were trying to open a door with the wrong key. Indeed, the cultural conditions …
Continue reading “Theism and Religious Humanism: The Chasm Narrows”
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Some years ago when I encountered theologian George Lindbeck of Yale Divinity School, he asked me about the Gifford Lectures which had been written by my doctoral supervisor, Donald MacKinnon. At the time, Lindbeck was planning a course on MacKinnon. Within a year or so theologian David Tracy of Chicago gave a paper in which …
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I. Morikawa’s Vision Jitsuo Morikawa was a prophet. His farsighted reflections on what was going on, and what must go on, if Christianity is to play the role for which it is called, encourage others of us to enter the discussion. Morikawa was an optimist in the sense that he believed the church would …
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Have I changed? I hope so. Changelessness (immutabilitas) would not be a compliment even for God, and the old metaphysics was badly advised when it thought it had to pay this compliment to the divine being. No historical being — and the God who has come into the world in Jesus of Nazareth has, no …
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David Hart’s 2003 book The Beauty of the Infinite: The Aesthetics of Christian Truth (Eerdmans) was widely touted as a theological tour de force. He offers in that book a powerful and deeply learned statement of Christian truth that draws on the Eastern Orthodox tradition while engaging modern and postmodern critics of Christianity. After the …
Continue reading “Where Was God? An Interview with David Bentley Hart”
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Ernst Troeltsch died 70 years ago, and his theology was shortly thereafter declared dead as well. Famous in his own generation as a theologian, philosopher, historian and politician, he was soon forgotten, or remembered as the best example of what not to do. For Karl Barth, Troeltsch was the last theologian of the 19th century; …
Continue reading “Why Troeltsch? Why today? Theology for the 21st Century”
