Christian atheism
Christian atheism is an ideology that embraces the teachings, narratives, symbols, practices, or communities associated with Christianity without accepting the literal existence of God.
Theological approaches[edit]
Death of God theology[edit]
Death of God theology, which had brief public prominence in the mid-1960s, refers to a range of views aiming to account for the rise of secularity and emphasizing that God has either ceased to exist or never did. According to Paul van Buren, a Death of God theologian, the word God itself is "either meaningless or misleading".[2] Van Buren contended that it is impossible to think about God and said, "We cannot identify anything which will count for or against the truth of our statements concerning 'God'."[2] Most Christian atheists believe that God never existed, but a few take the death of God literally.[3]
Thomas J. J. Altizer spoke of Jesus’ death on the cross as a redemptive event that passed the baton to humanity. In The Gospel of Christian Atheism, he stated, "Every man today who is open to experience knows that God is absent, but only the Christian knows that God is dead, that the death of God is a final and irrevocable event and that God's death has actualized in our history a new and liberated humanity."[4]
Some Death of God theologians favor separation from the institutions of the Christian Church. Altizer stated that "the radical Christian believes that the ecclesiastical tradition has ceased to be Christian" and indeed that faith "can never identify itself with an ecclesiastical tradition or with a given doctrinal or ritual form.[4] Moreover, he believed orthodox Christianity failed in rejecting modern culture and contemporary theology, and we should instead seek the sacred by embracing the radical profanity of our age.[5] Altizer saw God as the enemy of man because mankind could never reach its fullest potential while God existed – and to cling to God was "to evade the human situation of our century and to renounce the inevitable suffering which is its lot."[4]
Postmodern theology[edit]
Postmodern theology emphasizes that God, or the idea of God, is subject to human interpretation. It is influenced by deconstructionists such as Jacques Derrida, the German idealist Georg Wilhelm Friedrich Hegel, Christian existentialists including Soren Kierkegaard and Paul Tillich, and philosopher Martin Heidegger.
John Caputo, a leading figure in postmodern theology, advocates "weak theology," which denies the existence of a supernatural, powerful God that reigns over the world in favor of a God that represents the call for people to embrace "unconditionals" such as justice, hospitality, and forgiveness. These unconditionals are never fully reachable or even conceivable. Accordingly, Caputo says, "God doesn't exist; God insists," and "the existence of our response is the only way the insistence of the call acquires existence or makes an appearance in the world." Caputo, who distances himself from Death of God theology, asserts that atheism is the beginning of theology rather than the point of it, as he stresses the role of theopoetics in which people respond to the call of "God" through things such as metaphors, narratives, songs, poems, and parables rather than propositions and arguments. Caputo accepts the postmodern label but also uses the terms "radical theology" and post-structuralism. He identifies with the Christian Left.[6]
In the United Kingdom, Don Cupitt pioneered Christian non-realism, which rejects a "realistic ontology, the notion that there is something out there prior to and independent of our language and theories, and against which they can be checked."[7] Cupitt came to associate with postmodernism over time and advocates for "solar living" that says religion can offer a moral philosophy suited to our times, rooted in both cosmology and secular culture, and, like the sun, "simply is its own outpouring of self-expression."[8]
Other theologies[edit]
Philosopher and cultural theorist Slavoj Žižek says, "The only way to be an atheist is through Christianity." He claims traditional atheism does not go far enough:
Christianity is much more atheist than the usual atheism, which can claim there is no God and so on, but nonetheless retains a certain trust into the Big Other. This Big Other can be called natural necessity, evolution, or whatever. We humans are nonetheless reduced to a position within the harmonious whole of evolution, whatever, but the difficult thing to accept is again that there is no Big Other, no point of reference which guarantees meaning.
According to Žižek, the idea of Jesus' death on the cross addresses this tension by serving as an act of love and a "resolution of radical anxiety." Indeed, Žižek says that Jesus himself became an atheist on the cross when crying out, "My God, my God, why have you forsaken me?" (Mark 15:34)[9]
Theologian Peter Rollins says the distinction between theology and atheism is "artificial," and he extols the "profoundly theological dimensions of atheism and the deeply atheistic dimensions of theology."[10] Indeed, Rollins says that "when you take Christianity seriously," the belief in a metaphysical God "of necessity goes."[11] Rollins instead advocates pyrotheology:
Pyrotheology involves a deep critique of any religious/ideological system that promises an escape from doubt and anxiety. ... Pyrotheology helps to transform the doubts and difficulties of daily life into a fuel that ignites a journey into the depth and density of life. Pyrotheology offers an incendiary understanding of faith that has nothing to do with the tired debates between theists and atheists. It uncovers how faith helps us resolutely confront our brokenness, joyfully embrace unknowing, and courageously face the difficulties of life.[12]
Dealing with culture[edit]
Theologians including Altizer and Colin Lyas, a philosophy lecturer at Lancaster University, looked at the scientific, empirical culture of today and tried to find religion's place in it. In Altizer's words, "[n]o longer can faith and the world exist in mutual isolation ... the radical Christian condemns all forms of faith that are disengaged with the world."[4] He went on to say that our response to atheism should be one of "acceptance and affirmation".[4] Lyas stated that "Christian atheists are united also in the belief that any satisfactory answer to these problems must be an answer that will make life tolerable in this world, here and now and which will direct attention to the social and other problems of this life."[3]