The Death of God: The Culture of Our Post-Christian Era by Gabriel Vahanian

By Gabriel Vahanian

The loss of life of God started, in response to Vahanian, the instant Western guy began to compromise with the Biblical suggestion of God transcendent, and to merge the id of the Godhead with the id of humankind. From this compromise advanced the idea within the risk of heaven in the world, in human perfectibility, within the expectation that guy, either separately and jointly, can regulate his termporal destiny. this day, consequently, Western society not just exalts all attainable fabric comforts, yet calls for in addition effortless, assured, status-assuring non secular affiliations. the current look for internal safety is in direct competition to the toleration of doubt that checks the power of real non secular religion. And Vahanian exhibits how our religious decline is mirrored in a lot of crucial innovative writing of this day.

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Religiosity is to the communion of saints, which is cemented together by the bonds Peeping curiosity Tom is if concern, authentic. of a common faith in God, as the to society or to the family. Morbid less morbid for expressing a certain is no this concern is in itself basically inis not a lover be- The Peeping Tom cause he will not assume the responsibility of such (3) The Death a of God role. Religiosity is not In religious curi- faith. osity, man substitutes superstition for faith in God. And superstition is a crude attempt to build a co- herent universe which will compensate for an inner incoherence.

Richard Niebuhr of early calls Kingdom of God the dominant idea Christianity. In his book The in America, he shows how the American Kingdom of God original meaning of God's sovereignty, later understood as the "reign of Christ/' was finally replaced The Death God of by the notion goals which tunately kingdom on of a divine earth. This gave birth to ethical theories and were timely, none the less was unfor- notion, though it weaned on the evolutionary optimism of Two things are a declining theological liberalism.

But it was a seminal principle. , it did not have to rely on institutions in order to be transmitted from one generation to the next. What was transmitted was not an objective tradition confined to rituals and institutions, but the principle which the traditional rituals and institutions symbolized. It is for reason that when the principle declined in its vigor, the institutions alone could not revive it. When it died, the institutions managed to survive this but they no longer symbolized God's sovereignty here and now.

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