I grew up in a world steeped in pre-Vatican II Catholicism including four years spent in a Catholic religious order. My theological training led me to philosophy, to question my theology, and to my life as a philosophy professor. There's a blaze of light in every word, Leonard Cohen says, so I've been seeking the blaze of light in the word God. My idea is that God is neither a real being nor an unreal illusion but the focus imaginarius of a desire beyond desire, and the “kingdom of God” is what the world would look like if the blaze of light in the name of God held sway, not the powers of darkness.
I wrote...
What to Believe? Twelve Brief Lessons in Radical Theology
Religion is making itself unbelievable. It is shaming God right out of existence. So, what's left to believe? Is there anything in which we can put our faith and trust, anything that matters, no matter what? I discuss growing up in Catholicism, becoming an altar boy, spending four years in a Catholic religious order, not to mock it but as a point of departure for getting at what is really going on there. This radical theology can be found anywhere, in art or science or everyday life. In it, the name of God is a placeholder for something of elemental importance, which calls for our unconditional loyalty, with or without “God” or “religion,” something which calls upon us before we have any idea of what to call it.
This is a book that rocked me and a whole generation back in the 1960s and is now considered a classic in radical theology.
John Robinson was a radical Anglican bishop who managed to pack an explosive theological punch into a feisty and fairly short book, its brevity being one of its merits. He threw theism into doubt by drawing upon the revolutionary theologies of Dietrich Bonhoeffer (religionless Christianity), Rudolf Bultmann (demythologizing Christianity), and Paul Tillich (God is the ground of being, not the Supreme Being).
The book became a sensation, a best seller, and set the stage for a radical post-theistic theology today and helped shape my work.
Originally published in 1963, Honest to God ignited passionate debate about the nature of Christian belief and doctrine in the white heat of a secular revolution. In addition, it articulated the anxieties of a generation who saw these traditional fundamentals as no longer acceptable or necessarily credible. Reissued on the 55th anniversary of the original publication, Honest to God remains a work of honest theology that continues to inspire many in their search for credible Christianity in today's world.
Paul Tillich is my choice for the great theologian of the twentieth century (not Karl Barth, orthodoxy’s hero).
For Tillich, religion is not a matter of creeds but a matter of “ultimate concern,” of what is unconditionally important; “God” is not the Supreme Being, but the “ground of being;” religion is not particular cultural practice but the depth structure of the entire culture; dig deeply enough into art or science or anything, and you will hit theological ground.
His Dynamics of Faith and The Courage to Be are his “greatest hits,” but I love Theology of Culture because it lays all this out with such lucidity. Atheism about the Supreme Being is not the end of theology but the beginning of radical theology.
This book contains a magisterial rendering of the mystical poet Angelus Silesius’s verse, “The Rose Is Without Why” as part of a critical analysis of the emergence of the modern idea of “reason.”
This book has never left me since I first encountered it in my doctoral dissertation on Heidegger back in the 1960s. It landed like a bombshell on a young Catholic like me, opening a poetic and mystical sense of life free from the creeds and authoritarianism of religion as well as from the doctrinaire dismissiveness of Enlightenment rationalism.
Written at the end of his career, it encapsulates everything Heidegger was getting at. We must never forget the horrible stain of Heidegger’s National Socialism, which I have analyzed (Demythologizing Heidegger), but there is more to Heidegger than that, and you can find it here.
The Principle of Reason, the text of an important and influential lecture course that Martin Heidegger gave in 1955-56, takes as its focal point Leibniz's principle: nothing is without reason. Heidegger shows here that the principle of reason is in fact a principle of being. Much of his discussion is aimed at bringing his readers to the "leap of thinking," which enables them to grasp the principle of reason as a principle of being. This text presents Heidegger's most extensive reflection on the notion of history and its essence, the Geschick of being, which is considered on of the most…
The evidence is staring us in the face that religion is shaming itself out of existence and God along with it.
Robin Meyers is one of those people who can save, if not religion, which may have done itself irreparable damage, but God and Jesus and faith. Meyers is a United Church of Christ pastor, a university professor, and a peace activist, so he brings a special combination of the pastor’s touch for telling stories to make a point and for changing lives and the professor’s depth of learning.
I could just as easily have recommended his companion book Saving Jesus from the Church: How to Stop Worshiping Christ and Start Following Jesus but I chose this book because it is more recent. His question is, is religion even worth saving?
A revelatory manifesto on how we can reclaim faith from abstract doctrines and rigid morals to find God in the joys and ambiguities of everyday life, from the acclaimed author of Saving Jesus from the Church
“In this book of stories from four decades of ministry, Meyers powerfully captures what it means to believe in a God who’s revealed not in creeds or morals but in the struggles and beauty of our ordinary lives.”—Richard Rohr, bestselling author of The Universal Christ
People across the theological and political spectrum are struggling with what it means to say that they believe in…
For me, Ilia Delio represents a new breed of theologian.
She started out as a scientist (Ph.D. in pharmacology, specializing in brain science), then tried being a contemplative nun, then joined an active order of Franciscans as a theology professor (PhD in process theology). She brings this marvelous mix to the problem of AI, which is proving to be as much a poison as a cure, something that will save us unless it kills us first.
But AI is not the problem and religion is not the solution, she says. It is the misuse of AI and religion as it presently exists which puts them at odds. This is what theology will look like in the future if it expects to survive, indeed if we expect to survive.
In her latest book, scientist and theologian Ilia Delio takes up the challenge of reconciling evolution and religion with particular attention to the role of Artificial Intelligence. She argues that AI represents the latest extension of human evolution, which has implications not only for science but also for religion. If the "first axial age" gave rise to the great religions, she sees us now on the cusp of a "second axial age," in which AI, oriented by new religious sensibilities, can bring about an ecological re-enchantment of the earth.
I’m a professional historian and life-long lover of early American history. My fascination with the American Revolution began during the bicentennial in 1976, when my family traveled across the country for celebrations in Williamsburg and Philadelphia. That history, though, seemed disconnected to the place I grew up—Arkansas—so when I went to graduate school in history, I researched in French and Spanish archives to learn about their eighteenth-century interactions with Arkansas’s Native nations, the Osages and Quapaws. Now I teach early American history and Native American history at UNC-Chapel Hill and have written several books on how Native American, European, and African people interacted across North America.
A magisterial history of Indigenous North America that places the power of Native nations at its center, telling their story from the rise of ancient cities more than a thousand years ago to fights for sovereignty that continue today
Long before the colonization of North America, Indigenous Americans built diverse civilizations and adapted to a changing world in ways that reverberated globally. And, as award-winning historian Kathleen DuVal vividly recounts, when Europeans did arrive, no civilization came to a halt because of a few wandering explorers, even when the strangers came well armed.
A millennium ago, North American cities rivaled urban centers around the world in size. Then, following a period of climate change and instability, numerous smaller nations emerged, moving away from rather than toward urbanization. From this urban past, egalitarian government structures, diplomacy, and complex economies spread…
