After the Death of God by Vattimo, Gianni; Caputo, John D.; Robbins, Jeffrey W

By Vattimo, Gianni; Caputo, John D.; Robbins, Jeffrey W

John D. Caputo is Thomas J. Watson Professor of faith and arts and professor of philosophy at Syracuse collage and the David R. prepare dinner Professor Emeritus of Philosophy at Villanova collage. His most modern books are The weak spot of God: A Theology of the development and Philosophy and Theology. Gianni Vattimo is emeritus professor of philosophy on the college of Turin and a member of the ecu Parliament. His books with Columbia collage Press are Christianity, fact, and Weakening religion: A discussion (with René Girard), no longer Being God: A Collaborative Autobiography, Art's declare to fact, After the dying of God, discussion with Nietzsche, the way forward for faith (with Richard Rorty), Nihilism and Emancipation: Ethics, Politics, and the legislations, and After Christianity. Jeffrey W. Robbins is affiliate professor of faith and philosophy at Lebanon Valley collage.

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This radical death of God theology, therefore, represents a critical and prophetic voice in the midst of a culture and faith in crisis, one that was moving away from the old religious certainties and assurances and toward a transformed religious sensibility. Further still, it is perhaps the quintessential representative theology for a Christian faith waking up to its new cultural reality in the shadow of Christendom. The irony is that by embracing a culture that was increasingly hostile toward religion, the death of God theology not only helps to lay the groundwork for postmodernism by its early critique of the moral-metaphysical God of ontotheology but also sets the conditions for a recovery of a distinctly biblical faith that gives emphasis not to the power and glory of God but to God’s suffering and love—from the being of God to the story of God’s being with the poor, the hungry, and the outcast.

In order to prevent what was called the “wild readings” of the gospel and “evil exegesis” of the scriptural tradition, a line was drawn identifying what was formerly thought of as heterodoxy now as heresy. ”10 A devil’s bargain that gave the leaders of the church the needed authority not only to define orthodoxy but also to enforce their vision of the church’s proper uniformity and homogeneity. Through this newly established framework of canon, creed, and ecclesiastical authority, the world could now be made in the image of the church, the kingdom of God would now (finally) come.

As Pagels tells it and as our increasing knowledge of the Gnostic literature confirms, the first centuries of the church was a time of great diversity in terms of beliefs and practices. It was also a time during which many different Christian communities seemed to flourish, even in the face of official state persecution. But eventually this diversity came to be seen more as a threat than as a sign of the vitality of the church. In order to prevent what was called the “wild readings” of the gospel and “evil exegesis” of the scriptural tradition, a line was drawn identifying what was formerly thought of as heterodoxy now as heresy.

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