God is dead  

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 +"[[God]] is [[dead]]. God remains dead. And we have killed him. How shall we comfort ourselves, the murderers of all murderers? What was holiest and mightiest of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us? What water is there for us to clean ourselves? What festivals of [[atonement]], what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it?" --Nietzsche, ''[[The Gay Science]]'', Section 125, tr. [[Walter Kaufmann (philosopher)|Walter Kaufmann]]
 +<hr>
 +"The greatest modern error is not to proclaim that [[God is dead |God died]], but to believe that the [[devil]] has died." — [[Nicolás Gómez Dávila]]
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 +|}
{{Template}} {{Template}}
-"'''God is dead'''" ([[German language|German]]: "''Gott ist tot''"; also known as '''the death of God''') is a widely-quoted and sometimes misconstrued statement by [[Germany|German]] [[philosophy|philosopher]] [[Friedrich Nietzsche]]. It first appears in ''[[The Gay Science|Die fröhliche Wissenschaft]]'', section 108 (New Struggles), in section 125 (The Madman), and for a third time in section 343 (The Meaning of our Cheerfulness). It is also found in Nietzsche's classic work ''[[Thus Spoke Zarathustra|Also sprach Zarathustra]]'', which is most responsible for popularizing the phrase. The idea is stated by "The Madman" as follows: +"'''God is dead'''" ([[German language|German]]: "''Gott ist tot''"; also known as '''the death of God''') is a widely-quoted and sometimes misconstrued statement by [[German philosopher]] [[Friedrich Nietzsche]]. It first appears in ''[[The Gay Science|Die fröhliche Wissenschaft]]'', section 108 (New Struggles), in section 125 (The Madman), and for a third time in section 343 (The Meaning of our Cheerfulness). It is also found in Nietzsche's classic work ''[[Thus Spoke Zarathustra|Also sprach Zarathustra]]'', which is most responsible for popularizing the phrase. The idea is stated by "The Madman" as follows:
 + 
 +== Death of God theological movement ==
 +The cover of the April 8, 1966 edition of ''[[Time (magazine)|Time]]'' and the accompanying article "[[Is God Dead?]]", concerned a movement in American theology that arose in the 1960s known as the "[[death of God]]". The death of God movement is sometimes technically referred to as "[[theothanatology]]" (In [[Greek language|Greek]], ''[[Names of God|Theos]]'' means God and ''[[Thanatos]]'' means death.)
 + 
 +The main proponents of this [[theology]] included the Christian theologians [[Gabriel Vahanian]], [[Paul Van Buren]], [[William Hamilton]], [[John A.T. Robinson]], [[Thomas J. J. Altizer]], [[John D. Caputo]], and the [[rabbi]] [[Richard L. Rubenstein]].
 + 
 +In 1961, Vahanian's book ''The Death of God'' was published. Vahanian argued that modern [[secular]] culture had lost all sense of the [[sacred]], lacking any [[sacrament]]al meaning, no [[transcendence (religion)|transcendental]] purpose or sense of [[Divine Providence|providence]]. He concluded that for the modern mind "God is dead". In Vahanian's vision a transformed [[post-Christian]] and [[post-modern]] culture was needed to create a renewed experience of deity.
 + 
 +Both Van Buren and Hamilton agreed that the concept of [[transcendence (religion)|transcendence]] had lost any meaningful place in modern thought. According to the norms of contemporary modern thought, God ''is'' dead. In responding to this collapse in transcendence Van Buren and Hamilton offered secular people the option of [[Jesus]] as the model human who acted in love. The encounter with the Christ of faith would be open in a [[Local church|church]]-community.
 + 
 +Altizer offered a radical theology of the death of God that drew upon [[William Blake]], [[Hegel]]ian thought and Nietzschean ideas. He conceived of theology as a form of [[poetry]] in which the [[immanence]] (presence) of God could be encountered in [[faith]] communities. However, he no longer accepted the possibility of affirming belief in a transcendent God. Altizer concluded that God had incarnated in Christ and imparted his [[Immanence|immanent]] [[spirit]] which remained in the world even though Jesus was dead.
 + 
 +Unlike Nietzsche, Altizer believed that God truly died. He is considered to be the leading exponent of the Death of God movement.
 + 
 +Rubenstein represented that radical edge of [[Jewish]] thought working through the impact of [[the Holocaust]]. In a technical sense he maintained, based on the [[Kabbalah]], that God had "died" in creating the world. However, for modern Jewish culture he argued that the death of God occurred in [[Auschwitz]]. Although the literal death of God did not occur at this point, this was the moment in time in which humanity was awakened to the idea that a [[theism|theistic]] God may not exist. In Rubenstein's work, it was no longer possible to believe in an orthodox/traditional theistic God of the [[Abrahamic covenant]]; rather, God is a historical process.
 + 
 +==See also==
 +*[[Christian atheism]]
 +*[[Death_of_God_theology]]
 +*[[Deconstruction and religion]]
 +*[[Eternal return]]
 +*[[Nontheism]]
 +*[[Post-theism]]
 +*[[Post-monotheism]]
 +*[[Postmodern Christianity]]
-:"God is dead. God remains dead. And we have killed him. How shall we comfort ourselves, the murderers of all murderers? What was holiest and mightiest of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us? What water is there for us to clean ourselves? What festivals of [[atonement]], what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it?'' --Nietzsche, ''The Gay Science'', Section 125, tr. [[Walter Kaufmann (philosopher)|Walter Kaufmann]] 
{{GFDL}} {{GFDL}}

Revision as of 21:14, 21 April 2019

"God is dead. God remains dead. And we have killed him. How shall we comfort ourselves, the murderers of all murderers? What was holiest and mightiest of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us? What water is there for us to clean ourselves? What festivals of atonement, what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it?" --Nietzsche, The Gay Science, Section 125, tr. Walter Kaufmann


"The greatest modern error is not to proclaim that God died, but to believe that the devil has died." — Nicolás Gómez Dávila

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"God is dead" (German: "Gott ist tot"; also known as the death of God) is a widely-quoted and sometimes misconstrued statement by German philosopher Friedrich Nietzsche. It first appears in Die fröhliche Wissenschaft, section 108 (New Struggles), in section 125 (The Madman), and for a third time in section 343 (The Meaning of our Cheerfulness). It is also found in Nietzsche's classic work Also sprach Zarathustra, which is most responsible for popularizing the phrase. The idea is stated by "The Madman" as follows:

Death of God theological movement

The cover of the April 8, 1966 edition of Time and the accompanying article "Is God Dead?", concerned a movement in American theology that arose in the 1960s known as the "death of God". The death of God movement is sometimes technically referred to as "theothanatology" (In Greek, Theos means God and Thanatos means death.)

The main proponents of this theology included the Christian theologians Gabriel Vahanian, Paul Van Buren, William Hamilton, John A.T. Robinson, Thomas J. J. Altizer, John D. Caputo, and the rabbi Richard L. Rubenstein.

In 1961, Vahanian's book The Death of God was published. Vahanian argued that modern secular culture had lost all sense of the sacred, lacking any sacramental meaning, no transcendental purpose or sense of providence. He concluded that for the modern mind "God is dead". In Vahanian's vision a transformed post-Christian and post-modern culture was needed to create a renewed experience of deity.

Both Van Buren and Hamilton agreed that the concept of transcendence had lost any meaningful place in modern thought. According to the norms of contemporary modern thought, God is dead. In responding to this collapse in transcendence Van Buren and Hamilton offered secular people the option of Jesus as the model human who acted in love. The encounter with the Christ of faith would be open in a church-community.

Altizer offered a radical theology of the death of God that drew upon William Blake, Hegelian thought and Nietzschean ideas. He conceived of theology as a form of poetry in which the immanence (presence) of God could be encountered in faith communities. However, he no longer accepted the possibility of affirming belief in a transcendent God. Altizer concluded that God had incarnated in Christ and imparted his immanent spirit which remained in the world even though Jesus was dead.

Unlike Nietzsche, Altizer believed that God truly died. He is considered to be the leading exponent of the Death of God movement.

Rubenstein represented that radical edge of Jewish thought working through the impact of the Holocaust. In a technical sense he maintained, based on the Kabbalah, that God had "died" in creating the world. However, for modern Jewish culture he argued that the death of God occurred in Auschwitz. Although the literal death of God did not occur at this point, this was the moment in time in which humanity was awakened to the idea that a theistic God may not exist. In Rubenstein's work, it was no longer possible to believe in an orthodox/traditional theistic God of the Abrahamic covenant; rather, God is a historical process.

See also




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