You said:
who were the death of god theologians in the 1960ies and on
ChatGPT said:
The “Death of God” theologians emerged prominently in the 1960s, particularly in the United States, as part of a radical theological movement that questioned traditional understandings of God in light of modernity, secularism, and existentialism. The phrase “Death of God” was not entirely new (having roots in Nietzsche), but in the 1960s it became associated with a specific theological current that gained significant public and academic attention.
Here are the key figures associated with the “Death of God” movement:
1. Thomas J. J. Altizer (1927–2018)
- Most prominent figure of the movement.
- Advocated that the death of God was a literal and historical event, culminating in the Incarnation and the Crucifixion.
- Influenced by Hegel, Nietzsche, and William Blake.
- In his view, God emptied Himself completely into the world (kenosis), leading to a secular, immanent reality where God is no longer a transcendent being.
- Key work: The Gospel of Christian Atheism (1966).
2. William Hamilton (1924–2012)
- A partner and collaborator of Altizer in developing the Death of God theology.
- Saw the death of God as a symbolic and cultural reality—modern man could no longer believe in the traditional theistic God.
- His theology focused on ethics and living as Christians without a transcendent God.
- Key work: Radical Theology and the Death of God (1966, co-authored with Altizer).
3. Paul van Buren (1924–1998)
- Associated with the movement, though more cautious and aligned with the “Secular Christianity” trend.
- Argued that traditional religious language about God was meaningless to modern secular people.
- Influenced by Wittgenstein’s philosophy of language.
- Key work: The Secular Meaning of the Gospel (1963).
4. Gabriel Vahanian (1927–2012)
- French-American theologian who coined the phrase “Death of God” in its modern theological usage.
- Believed that God had “died” culturally in the West—not in reality, but in the consciousness of modern society.
- Saw theology as needing to confront this reality honestly.
- Key work: The Death of God: The Culture of Our Post-Christian Era (1961).
5. Harvey Cox (1929–2024)
- While not strictly a “Death of God” theologian, Cox’s work was closely aligned with many of the themes.
- His book The Secular City (1965) was widely influential and shared the conviction that secularization was not a threat to Christianity but part of its maturation.
- Advocated a move away from traditional metaphysics to focus on ethical and social dimensions of faith.
Broader Movement: “Radical Theology”
The “Death of God” theology was part of a broader Radical Theology movement, which sought to rethink Christianity in light of contemporary philosophy, cultural secularism, and postmodernism. Theologians like John D. Caputo and Mark C. Taylor carried forward some of these ideas in later decades, although with different philosophical frameworks (especially deconstruction and postmodernism).
Cultural Impact
- Time Magazine famously published a 1966 cover asking, “Is God Dead?”—a reflection of the movement’s influence.
- The movement was controversial and short-lived in its most radical form, but it had a lasting impact on theological method, language about God, and the relationship between theology and culture.
Would you like a deeper dive into any of these figures or how the movement evolved post-1960s?
You said:
evolution
ChatGPT said:
The evolution of the Death of God theology after its peak in the 1960s can be understood in several phases. While the movement never formed a unified school, it sparked ongoing conversations in theology, philosophy, and postmodern thought. Here’s a breakdown of how it evolved:
1. The 1960s: The Peak and Public Debate
During this period, the Death of God theology:
- Made headlines (e.g., Time magazine’s 1966 cover).
- Challenged traditional theism amid a rapidly secularizing Western culture.
- Was fueled by existentialist and post-Hegelian thought (Nietzsche, Kierkegaard, Heidegger).
However, the movement never had institutional power or widespread church support, and it provoked strong backlash from both conservative and liberal theologians.
2. 1970s–1980s: Decline of the “Death of God” Label, Rise of Radical Theology
By the 1970s:
- The explicit “Death of God” language faded.
- The conversation continued under the broader banner of radical theology or post-theism.
Key developments:
- Post-structuralism and deconstruction began influencing theology, especially through thinkers like Derrida.
- The turn to language (Wittgenstein, postmodern linguistics) led to critiques of God-talk itself.
- Process theology, liberation theology, and narrative theology rose as alternatives, each addressing modernity and secularism in different ways.
3. 1990s–2000s: Postmodern and Deconstructive Theology
This phase saw a revival and reimagining of some Death of God themes, now influenced by postmodern philosophy.
Key thinkers:
- Mark C. Taylor
- Major figure in postmodern theology.
- Continued Altizer’s legacy in a more philosophical (less explicitly Christian) direction.
- Key work: Erring: A Postmodern A/Theology (1984).
- Explored the idea that God and theology must “err” or wander outside traditional boundaries.
- John D. Caputo
- Developed a “weak theology” based on Derrida’s deconstruction.
- Argues for a God who does not “exist” in metaphysical strength but calls us ethically.
- Key works: The Weakness of God (2006), The Insistence of God (2013).
- Emphasizes God as event rather than being.
Themes:
- God as absence, event, or call, rather than as a metaphysical being.
- Ethics and responsibility as central to theological reflection in a post-God era.
- The death of metaphysical God leads to new forms of religious life, often without traditional doctrines.
4. 2010s–Present: Legacy and New Horizons
Today, while few theologians openly identify as “Death of God” thinkers, its legacy persists in several directions:
a. Post-theism and Christian Atheism
- Movements exploring spirituality without theism, especially in liberal or progressive Christian contexts.
- Thinkers like Peter Rollins (influenced by Caputo and Žižek) use radical theology in public, church-related discourse.
b. Philosophical Theology
- Engagement with continental philosophy (Derrida, Žižek, Badiou) continues to influence radical theologians.
- Interest in apophatic (negative) theology, mystical traditions, and atheistic religious expression.
c. Theopoetics and Narrative
- Some theological movements focus on story, art, and poetry as vehicles for faith in a world where metaphysical claims are suspect.
- The imaginative reinterpretation of religious language is a central concern.
Summary of the Evolution
| Period | Focus | Key Figures |
|---|---|---|
| 1960s | Radical break with theism, secular theology | Altizer, Hamilton, Van Buren, Vahanian |
| 1970s–80s | Decline of movement, influence of post-structuralism | Mark C. Taylor, early Caputo |
| 1990s–2000s | Postmodern theology, deconstruction, weak theology | John D. Caputo, Taylor |
| 2010s–present | Post-theism, Christian atheism, theopoetics | Caputo, Peter Rollins, Žižek (philosophically) |
Would you like a reading list or a map of how these thinkers connect to philosophical traditions like Nietzsche, Derrida, or Hegel?
You said:
what about the new atheists. names and explain
ChatGPT said:
The New Atheists were a group of writers and thinkers who rose to prominence in the mid-2000s, particularly after the September 11, 2001 terrorist attacks, which they often cited as evidence of the dangers of religious belief. They were not theologians but public intellectuals, scientists, and philosophers who argued forcefully against religion, especially organized religion and theism.
They are distinguished from earlier atheists by their tone (often combative and unapologetic), their emphasis on science and reason, and their willingness to publicly challenge religion in books, debates, and media.
Core New Atheists (“The Four Horsemen”)
1. Richard Dawkins (b. 1941)
- Profession: Evolutionary biologist, Oxford professor.
- Key book: The God Delusion (2006)
- Main arguments:
- Belief in God is a delusion and lacks empirical evidence.
- Religion promotes irrational thinking and can lead to violence.
- Natural selection explains the complexity of life—no need for a designer.
- Strong critic of religious indoctrination of children.
- Critique of religion: Mostly focused on science vs. faith, especially creationism.
2. Sam Harris (b. 1967)
- Profession: Neuroscientist and philosopher.
- Key book: The End of Faith (2004)
- Main arguments:
- Religion is a major cause of violence and intolerance.
- Religious faith is dangerous because it resists evidence and criticism.
- Promotes scientific rationality, moral realism, and spirituality without religion.
- Later works explore neuroscience of morality, consciousness, and meditation.
3. Christopher Hitchens (1949–2011)
- Profession: Journalist, essayist, literary critic.
- Key book: God Is Not Great: How Religion Poisons Everything (2007)
- Main arguments:
- Religion is man-made and often used for oppression.
- Criticized religious hypocrisy, especially within Christianity and Islam.
- Promoted free inquiry, secular ethics, and humanism.
- Known for his wit, sharp rhetoric, and fearless public debates.
4. Daniel Dennett (b. 1942)
- Profession: Philosopher of mind and cognitive science.
- Key book: Breaking the Spell: Religion as a Natural Phenomenon (2006)
- Main arguments:
- Religion should be studied scientifically as a product of evolution and culture.
- Religious belief can be explained via cognitive science and memetics.
- Advocated for religious literacy and the demystification of religious belief.
- Less polemical than the others—interested in understanding as much as critique.
Key Themes of New Atheism
| Theme | Explanation |
|---|---|
| Science over faith | Belief should be based on evidence, not tradition or authority. |
| Religion is harmful | Religion promotes violence, tribalism, and repression. |
| Morality without God | Ethical behavior doesn’t require divine command or belief in an afterlife. |
| Critique of Islam | Several New Atheists heavily criticized Islam, which drew both support and accusations of Islamophobia. |
| Secularism | Advocacy for the separation of church and state and the removal of religion from public policy. |
Criticism of the New Atheists
Despite their popularity, New Atheists were widely criticized:
From Religious Thinkers:
- Accused of simplifying and misrepresenting theology.
- Critics like Alister McGrath, David Bentley Hart, and Terry Eagleton argued they attacked a strawman version of religion.
- Ignored more sophisticated religious philosophy (e.g., Aquinas, Tillich).
From Atheists and Philosophers:
- Accused of scientism—assuming science can answer all questions.
- Dismissed existential, aesthetic, and philosophical dimensions of religion.
- Overlooked the positive role of religion in culture, ethics, and community.
Legacy and Influence
- Helped bring atheism into mainstream conversation, especially in the West.
- Inspired the “atheist movement”, along with organizations promoting secular humanism.
- Decline in influence after 2010s, partly due to:
- Christopher Hitchens’ death (2011).
- Internal splits (e.g. over politics, feminism, Islam).
- Criticism of their militant tone and lack of nuance.
Summary
| Name | Background | Key Book | Focus |
|---|---|---|---|
| Richard Dawkins | Biologist | The God Delusion | Science vs. religion |
| Sam Harris | Neuroscientist | The End of Faith | Religion and violence |
| Christopher Hitchens | Journalist | God Is Not Great | Religion’s moral failures |
| Daniel Dennett | Philosopher | Breaking the Spell | Scientific study of religion |
Would you like a comparison between New Atheists and Death of God theologians? They’re very different in approach, but the contrast is illuminating.
You said:
do a comparison
ChatGPT said:
Great — here’s a comparative breakdown of the New Atheists and the Death of God theologians. Despite both engaging with the decline of traditional belief in God, they come from vastly different perspectives in terms of tone, method, goals, and intellectual background.
Comparison: New Atheists vs. Death of God Theologians
| Category | New Atheists | Death of God Theologians |
|---|---|---|
| Time Period | Mid-2000s onward | 1960s and beyond |
| Key Figures | Richard Dawkins, Sam Harris, Christopher Hitchens, Daniel Dennett | Thomas J. J. Altizer, William Hamilton, Paul van Buren, Gabriel Vahanian |
| Discipline | Science, philosophy, journalism | Theology, philosophy, religious studies |
| View of God | God is a fiction; belief is irrational and harmful | God has “died” — in a theological, cultural, or existential sense |
| Position on Religion | Religion is false and dangerous; should be eliminated | Religion must be rethought post-theism; often reinterpreted, not discarded |
| Attitude Toward Christianity | Strongly critical, especially of fundamentalism and organized religion | Deeply engaged with Christianity; often remain within Christian frameworks (e.g., Altizer, Caputo) |
| Tone | Combative, confrontational, polemical | Reflective, philosophical, often poetic or existential |
| Goals | Promote secularism, science, rational thought, and atheism | Rethink theology in light of modernity; explore new understandings of the divine |
| Influences | Enlightenment rationalism, Darwin, Hume, neuroscience | Hegel, Nietzsche, Kierkegaard, Heidegger, Tillich |
| Belief in Afterlife or Soul | Denied as superstition | Often rejected or reinterpreted symbolically |
| Method | Empirical, analytical, polemical | Theological, philosophical, hermeneutical |
| Critique of Religion | Religion is harmful, irrational, impedes progress | Traditional religion is no longer credible; theology must evolve |
Key Differences in Depth
1. Tone and Method
- New Atheists: Use sharp, public polemics. Aim to persuade by destroying religious arguments.
- Death of God theologians: Write in a more existential and literary style. They’re not interested in “disproving” God but in reconfiguring theology.
2. Relationship to Christianity
- New Atheists: Reject all religious faith. Christianity is seen as a delusion or even a threat.
- Death of God theologians: Often remain within Christian tradition, reinterpreting God as immanent, absent, or non-metaphysical. Altizer, for instance, saw God’s death as the fulfillment of the Christian story.
3. View of Modernity
- New Atheists: See modern science and reason as superior replacements for religion.
- Death of God theologians: See modernity as a crisis of meaning. The “death of God” is not just a scientific conclusion but a cultural and existential reality (following Nietzsche).
4. Philosophical Roots
- New Atheists: Rooted in analytic philosophy and empiricism.
- Death of God theologians: Draw on continental philosophy, German idealism, existentialism, and Christian mysticism.
5. What Comes After God?
- New Atheists: Aim to build a secular, rational society based on science and ethics without religion.
- Death of God theologians: Seek to explore what remains of faith, ethics, and the sacred in a world where God (as traditionally conceived) is no longer credible.
In Summary:
| Aspect | New Atheists | Death of God Theologians |
|---|---|---|
| Reject God? | Yes, completely | Yes, but reinterpret or mourn God’s absence |
| Reject Religion? | Yes, entirely | No; seek a new form of religious meaning |
| Stay within Theology? | No | Yes |
| Goal | Eliminate religion for rational progress | Reconstruct meaning and theology after the “death” of God |
| View of Secularism | Positive and liberating | Ambiguous — can be a loss, not just progress |
Final Thought
- New Atheists say: “God is a lie. Get over it.”
- Death of God theologians say: “God is dead. Now what does that mean, and how do we live with that absence?”
Would you like a visual timeline or a reading path connecting both traditions?