Critical Remarks on the Theoretical Significance of Vahanian’S Death of God Theology (Brief Review)

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Andranik STEPANYAN

UDC 2:13 Andranik STEPANYAN

CRITICAL REMARKS ON THE THEORETICAL SIGNIFICANCE OF VAHANIAN’S DEATH OF GOD THEOLOGY (BRIEF REVIEW)

Abstract

The aim of this article is to briefly present and analyse in the context of radical theology the theoretical significance of Gabriel Vahanian’s death of God theology from the theological, philosophical and cultural viewpoints. Gabriel Vahanian was a French-Armenian distinguished theologian who played a significant role in the western religious, theological-philosophical thought. The main idea of Vahanian is that the death of God is a cultural phenomenon. God himself is not dead, but men’s religious and cultural perceptions about God are dead as modern man has lost the sense of transcendence and the presence of transcendent God. That is, the death of God means his absence in the modern world. The existence of God and his reality are not self-sufficient realities anymore but are irrelevant for modern people, hence dead.

Keywords: radical theology, death of God theology, transcendent, immanent, religiosity, religionism, religiousness, religious formalism, secularism, secularity.

Introduction was widespread and all-inclusive which was manifested in various areas of political and In the world history, the XX century has conceptual, as well as spiritual life. An expres- been a period of unprecedented transfor- sion of this crisis was the radical thinking mations when humanity started facing myriads which found its reflection in philosophical, of serious problems. It is not accidental that the cultural, religious and theological thought. XX century was called “century of global German philosopher F. Nietzsche is the source problems”; issues the solution of which not of western radical thinking whose “God is only conditions the progress of humanity but dead” expression became the slogan of radical also the survival of human race in general. In thinking. This crisis found its manifestation the XX century in the world, and in particular also in the religious thinking on behalf of radi- in all areas of western civilization, crucial cal theology which is otherwise known as the events (revolutions, world wars, genocides, death of God theology. ecological catastrophes, etc.) took place which In the 60s of XX century a new direction brought forth fundamental facts to talk about came forth in the theological thought in USA the crisis of that civilization. Indeed, the crisis which is known as radical or death of God

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UDC 2:13 theology. This new direction, which is a de- Christianity was and is the religion of Andranik STEPANYAN monstration and form of religious modernism, the Western world. But now the situation drew wide attention of theological and philo- changed and Christianity has no more the in- CRITICAL REMARKS ON THE THEORETICAL sophical circles, and, regardless of their points fluence on the Western culture and does not SIGNIFICANCE OF VAHANIAN’S DEATH OF GOD THEOLOGY of view and professional occupation, various shape cultural, intellectual, and moral layers thinkers responded to this phenomenon in of social life as it was before. In Western so- (BRIEF REVIEW) their own ways. The representatives of radical ciety a culture is formed without belief in God

theologians were Gabriel Vahanian, Thomas or religion. The Christian church as a social Abstract Altizer, William Hamilton, Paul van Buren institution loses its authority and the social

and Harvey Cox who had developed the fun- role and function. There has been taken qual- The aim of this article is to briefly present and analyse in the context of radical theology the damentals and aspects of this theological itative change or transformation in modern theoretical significance of Gabriel Vahanian’s death of God theology from the theological, philo- movement independently from each other. culture, if the Middle age culture was tran- sophical and cultural viewpoints. Gabriel Vahanian was a French-Armenian distinguished theologi- The aim of radical theology was to re- scendental, then modern western culture is an who played a significant role in the western religious, theological-philosophical thought. The interpret the content and doctrine of Christian immanent. main idea of Vahanian is that the death of God is a cultural phenomenon. God himself is not dead, religion and adapt them to the modern socio- The reasons for rising religious modern- but men’s religious and cultural perceptions about God are dead as modern man has lost the sense cultural environment and conditions. In other ism are the present crisis of religion and the of transcendence and the presence of transcendent God. That is, the death of God means his absence words, the radical or death of God theology failure of theological programs which one by in the modern world. The existence of God and his reality are not self-sufficient realities anymore on one hand was a manifestation of the crisis one change each other in order to restore the but are irrelevant for modern people, hence dead. of spiritual and conceptual environment and role and significance of religion in contempo-

religious consciousness in the western world; rary secular society and re-establish the con- Keywords: radical theology, death of God theology, transcendent, immanent, religiosity, reli- while on the other hand it was a certain course nection between religion (here Christianity) gionism, religiousness, religious formalism, secularism, secularity. to overcome the crisis-transitional situation of and the world. The author considers that reli-

religious worldview and consciousness. From gious modernism is such a phenomenon, which

this point of view the study of radical or death has always accompanied religion and church Introduction was widespread and all-inclusive which was of God theology is important as on one hand during its existence. The goal of religious manifested in various areas of political and it enables understanding the nature and scales modernism is to be adequate and relevant to the In the world history, the XX century has conceptual, as well as spiritual life. An expres- of XX century spiritual and conceptual crisis modern world, that is, to make religion or been a period of unprecedented transfor- sion of this crisis was the radical thinking better, and on the other hand to look for alter- church relevant to modern society and man. mations when humanity started facing myriads which found its reflection in philosophical, native ways to overcome that crisis. Through religious and theological modernism, of serious problems. It is not accidental that the cultural, religious and theological thought. The crisis of religion in modern world, the Christian Church or any religion aims at XX century was called “century of global German philosopher F. Nietzsche is the source especially in the West, is closely related to relevancy to those social changes that are tak- problems”; issues the solution of which not of western radical thinking whose “God is those phenomena that have been taking place ing place in modern society. Consequently, only conditions the progress of humanity but dead” expression became the slogan of radical in the XX century. Contemporary religious any form of religious modernism, i.e. trans- also the survival of human race in general. In thinking. This crisis found its manifestation crisis is a demonstration and type of the XX formation in theoretical-theological aspects the XX century in the world, and in particular also in the religious thinking on behalf of radi- century world-wide crisis. In social life of and practice is forced means not only to be in all areas of western civilization, crucial cal theology which is otherwise known as the people and in the context of social-cultural adequate and relevant to the modern secular events (revolutions, world wars, genocides, death of God theology. setting the XX century is a century of unique world but also to restore the shaken position ecological catastrophes, etc.) took place which In the 60s of XX century a new direction transformations and changes, which created and authority of religion and church in mod- brought forth fundamental facts to talk about came forth in the theological thought in USA many problems for humanity in general. ern society. the crisis of that civilization. Indeed, the crisis which is known as radical or death of God

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Theoretical Significance of Vahanian’s of the past religio-mythological worldview Death of God Theology and perception, the past thinking, the old/aged metaphysics and religious picture of the world The death of God phenomenon is a prod- and the becoming of the new is defined or uct of western civilization. The death of God qualified as the death of God or the age of the phenomenon is the main cultural event in the death of God in which God no more acts as “a western world in the last two centuries. It is working hypothesis” or the one who can solve very complicated, difficult, comprehensive, man’s problems. The reality of God is no multilayer, meaningful event-phenomenon. It more taken for granted. The modern men has many dimensions and sides. It should be don’t need God any more hence God became an approached and understood from different idol or cultural “accessory,” speculative empty angles and points if one wants to have a holis- notion or metaphysical idea. In other words, tic, comprehensive understanding of that event this kind of God is not necessary but irrele- otherwise will face a failure. vant, therefore dead. That’s why “God is In western civilization and culture, the oc- dead” motif occurs in all possible forms of currence of “God is dead” motif is the result spiritual/cultural activities and consciousness and manifestation of the qualitative change or of western civilization – philosophy, literature, transformation that has been taken place in the theology, arts, ethics, aesthetics and so on. As historically new – modern/postmodern men’s Russian philosopher V. Gubin says “The death self-consciousness in the last two centuries. In of God is whirlpool in European philosophy modern cultural context, “God is dead” motif and culture” (Gubin, 2006, p. 22). It is not would have its influence on one of forms of only an event but process which continues social consciousness that is religion and its more than a century. It is a process which had intellectual entertainment or activity – theolo- revolutionary and turning point significance gy. In that sense, radical or death of God the- and influence on western philosophy and tra- ology is the variety of or the form of “God is ditional theology. The death of God turned dead” motif or the death of God phenomenon upside-down the existing at that time the whole in the context of western civilization and cul- metaphysical-ideological systems, worldview ture and as well as the natural result of “God and axiological orientations that were under the is dead” motif expressed in western philoso- control of the Christian church and religious phy, literature, and human consciousness. consolation and in a sense, it brought chaos in Modern men have no more transcendent human life. orientation and dimension but mostly imma- The death of God theology had cultural, nent. If there is transcendent orientation, di- sociological, psychological, phenomenologi- mension or significance in this life even at a cal, and ontological significance. The death of religious level then it is, philosophically speak- God theology was anti-metaphysical by its ing, a “self-transcendent” orientation, which nature or it was anti-movement towards the does not deal with otherworldly presumed, metaphysical ontotheology and at the same conjectured realty or God and supernatural in time it was also the apophatic theology. The general. Therefore, the collapse, destruction death of God theology shows the crisis in re-

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Theoretical Significance of Vahanian’s of the past religio-mythological worldview ligious language and incapacity of that lan- spread in European culture. In modern world Death of God Theology and perception, the past thinking, the old/aged guage to talk of God or find the adequate con- many philosophers and thinkers such as Fyodor metaphysics and religious picture of the world cepts, expressions to describe him. In the con- Dostoyevsky, Johann Christian Friedrich Hölder- The death of God phenomenon is a prod- and the becoming of the new is defined or temporary world, the death of God phenome- lin, Friedrich Nietzsche, William Blake, Martin uct of western civilization. The death of God qualified as the death of God or the age of the non is one of the factors of transition from Buber, William Faulkner, Martin Heidegger, phenomenon is the main cultural event in the death of God in which God no more acts as “a modern to postmodern. It is the change of, the Jan-Paul Sartre, Albert Camus and Michel Fou- western world in the last two centuries. It is working hypothesis” or the one who can solve transformation of consciousness that is the cault became aware of the death of God or the very complicated, difficult, comprehensive, man’s problems. The reality of God is no formation of the qualitatively new conscious- absence of God phenomenon and its signifi- multilayer, meaningful event-phenomenon. It more taken for granted. The modern men ness which has the characteristics of radical cance. has many dimensions and sides. It should be don’t need God any more hence God became an qualitative transformation. The death of God Gabriel Vahanian was a French-Armenian approached and understood from different idol or cultural “accessory,” speculative empty shows the destruction of past age of Christian distinguished theologian who played a signifi- angles and points if one wants to have a holis- notion or metaphysical idea. In other words, civilization and culture and the dawn and be- cant role in the western religious, theological- tic, comprehensive understanding of that event this kind of God is not necessary but irrele- ginning of the new age – post-Christian civi- philosophical thought. In my publications I otherwise will face a failure. vant, therefore dead. That’s why “God is lization and culture based on the past age and have notably indicated that Gabriel Vahanian In western civilization and culture, the oc- dead” motif occurs in all possible forms of the grave of God. Post-Christian is a transi- is the founder of the death of God theology in currence of “God is dead” motif is the result spiritual/cultural activities and consciousness tion stage, the pick or focal point of tensions the context of radical theology (see Ste- and manifestation of the qualitative change or of western civilization – philosophy, literature, of the interrelationship between the old and panyan, 2008, pp. 56-85; Stepanyan, 2015, transformation that has been taken place in the theology, arts, ethics, aesthetics and so on. As new when the old or past age tries to keep its pp. 81-96; Stepanyan, 2017, pp. 63-94). His historically new – modern/postmodern men’s Russian philosopher V. Gubin says “The death position but it surely goes to destruction, and understanding and theoretical construction of self-consciousness in the last two centuries. In of God is whirlpool in European philosophy when the new did not take its place yet. the death of God phenomenon that he de- modern cultural context, “God is dead” motif and culture” (Gubin, 2006, p. 22). It is not In the contemporary world the death of scribed as a religious-cultural event by its dis- would have its influence on one of forms of only an event but process which continues God phenomenon is one of the factors of the tinctiveness, differs from other adherents of social consciousness that is religion and its more than a century. It is a process which had transition from modern to post-modern. It is a death of God theology. With his theological intellectual entertainment or activity – theolo- revolutionary and turning point significance change of consciousness that is the process of program of the death of God Vahanian started gy. In that sense, radical or death of God the- and influence on western philosophy and tra- formation of the qualitatively new conscious- the beginning of this new theological course ology is the variety of or the form of “God is ditional theology. The death of God turned ness, which has the characteristics of radical or trend and pointed out the problems facing dead” motif or the death of God phenomenon upside-down the existing at that time the whole qualitative transformation. For this reason, the the religious and theological thought of that in the context of western civilization and cul- metaphysical-ideological systems, worldview death of God theology can be described as a period. ture and as well as the natural result of “God and axiological orientations that were under the demonstration of post-modern thinking and The development of the death of God is dead” motif expressed in western philoso- control of the Christian church and religious way of acting as well as hermeneutics or in motif begins in 1957 when he first uses the phy, literature, and human consciousness. consolation and in a sense, it brought chaos in the light of which it is possible to understand phrase “God is dead” or “death of God” in his Modern men have no more transcendent human life. and explain modern world and man, present “Empty Cradle” article (see Vahanian, 1957). orientation and dimension but mostly imma- The death of God theology had cultural, situation and conditions, and secular human The importance of this article is that Vahanian nent. If there is transcendent orientation, di- sociological, psychological, phenomenologi- beings. uses the expression “God is dead” or “death mension or significance in this life even at a cal, and ontological significance. The death of In that sense, the death of God is the of God” for the first time, which is crucial and religious level then it is, philosophically speak- God theology was anti-metaphysical by its main cultural event that Nietzsche observed in fundamental to the formation of his further ing, a “self-transcendent” orientation, which nature or it was anti-movement towards the his time and spoke loudly about it. Nie- religious-philosophical views. Vahanian’s does not deal with otherworldly presumed, metaphysical ontotheology and at the same tzsche’s foresight or insight had truly prophet- “The Death of God” book is the logical con- conjectured realty or God and supernatural in time it was also the apophatic theology. The ic signification for modern-post-modern age. tinuation and development of “the death of general. Therefore, the collapse, destruction death of God theology shows the crisis in re- The death of God phenomenon was wide- God” motif. Vahanian is the first theologian to

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use in the context of theology the idea of speaking from different perspectives about the “God is dead” or “death of God” in Nie- death of God and declare the historic or meta- tzschean spirit in the cultural sense, by refer- physical death of God (Th. Altizer, William ring it to describe the character of the crisis of Hamilton), or the word “God” no longer has Christian culture in western civilization. Nie- any empirical significance in this secular real- tzsche and Vahanian are those thinkers who ity for a contemporary man, for that word is referred to such a phenomenon, both de- dead and meaningless (P. van Buren). As the scribed and diagnosed the reality in which researcher R. Muska noted, Vahanian’s posi- they themselves lived, both of them under- tion on this issue is critical, showing how stood the death of God as a cultural phenom- Christianity has diminished and turned into a enon. Christendom, Christology into Christosophy, Later, he publishes a number of funda- and theology into atheosophy. According to mental theological and cultural works in Muska, Vahanian tries to defend Christian which he develops the death of God theme. In faith and criticizes the wrong perceptions of 1961 Vahanian published his book under the that time (Altizer, Hamilton and van Buren) title “The death of God: the culture of our (Muska, 1967, p. 35). post-Christian era,” (Vahanian, 1961) which The main thesis of Vahanian is that the laid out the fundamental principles of the death of God is a religio-cultural phenome- death of God theology. The development of non. God himself is not dead, but men’s reli- his ideas is presented in a more complete gious and cultural perceptions about God are form in his “Wait Without Idols” (Vahanian, dead as modern man has lost the sense of 1964) and in his “No Other God.” (Vahanian, transcendence and the presence of transcend- 1966a). ent God. In other words, the death of God The first and second chapters of this means his absence in the modern world. The book were originally printed as separate arti- existence of God and his reality are not self- cles under the titles “Swallowed Up by God- sufficient realities anymore but are irrelevant lessness” (Vahanian, 1965b) and “Theology for modern people, hence dead. The modern and the End of the Age of Religion” (Va- man does not accept the religious-mythological hanian, 1966b). This is a book about theology worldview, because his thinking is completely in a secular era where the God is dead motif is secular and positivistic, and the worldview is raised, and in this sense, the book “No Other scientific, perception of the world immanent God” is a logical continuation of the death of and this-worldly. And since Christian faith is God theme, initially introduced by Vahanian based on transcendental dimension and myth- in his previous books “The death of God” and ological outlook/worldview and expresses the “Wait Without Idols.” In this book, Vahanian mythological and metaphysical ways of past examines the meaning of the death of God thinking, it is clear that as catholic theologian phenomenon for theology, a phenomenon that Robert Adolfs rightly states, “To a secular has caused a great turmoil in American theo- culture, which rejects the mythical and meta- logical and philosophical world at that time, physical, Christianity and its definitions of as the theologians appeared in the square, also God become incomprehensible; belonging to

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use in the context of theology the idea of speaking from different perspectives about the a past stage of culture, they are therefore no human experience of God. A religious man “God is dead” or “death of God” in Nie- death of God and declare the historic or meta- longer to be believed” (Adolfs, 1967, p. 86). must realize that between the transcendent tzschean spirit in the cultural sense, by refer- physical death of God (Th. Altizer, William Unbelief is a typical phenomenon of our reality of God and the limited understanding ring it to describe the character of the crisis of Hamilton), or the word “God” no longer has era. In Vahanian’s opinion, such a situation of human beings cannot be true correlation. The Christian culture in western civilization. Nie- any empirical significance in this secular real- means that we are living in the post-Christian reality of God should be independent of the cul- tzsche and Vahanian are those thinkers who ity for a contemporary man, for that word is age where the reality of God is no longer real- tural environment in which he is perceived by a referred to such a phenomenon, both de- dead and meaningless (P. van Buren). As the istic and relevant. The death of God means his man. In this aspect, Vahanian is an adherent scribed and diagnosed the reality in which researcher R. Muska noted, Vahanian’s posi- absence in the life of modern man. Mean- and advocate of Kierkegaard’s idea of “infi- they themselves lived, both of them under- tion on this issue is critical, showing how while, if the death of God is not only theoreti- nite qualitative difference” between God and stood the death of God as a cultural phenom- Christianity has diminished and turned into a cal, but also a practical phenomenon and life- man and Barth’s idea of “wholly other” God. enon. Christendom, Christology into Christosophy, style in the lives of many people, (then) mas- Like Barth, he is also against “natural theolo- Later, he publishes a number of funda- and theology into atheosophy. According to sive disbelief not only supposes the post- gy,” that is, he denies the possibility of divine mental theological and cultural works in Muska, Vahanian tries to defend Christian Christian but also anti-Christian nature of our knowledge through natural theology. That which he develops the death of God theme. In faith and criticizes the wrong perceptions of era. Since the widespread indifference to reli- means they are both apophatic theologians. 1961 Vahanian published his book under the that time (Altizer, Hamilton and van Buren) gion, the loss of faith and atheism in their na- And anti-metaphysical orientation is typical to title “The death of God: the culture of our (Muska, 1967, p. 35). ture are not post-Christian, but anti-Christian. and a distinctive feature of apophatic theolo- post-Christian era,” (Vahanian, 1961) which The main thesis of Vahanian is that the Vahanian concludes that there are three gy. In this sense, Vahanian’s death of God laid out the fundamental principles of the death of God is a religio-cultural phenome- important reasons for the phenomenon of demonstrate the anti-metaphysical nature of death of God theology. The development of non. God himself is not dead, but men’s reli- death of God: (1) the emergence of radical his theology, which is specific and peculiar to his ideas is presented in a more complete gious and cultural perceptions about God are immanentism, (2) the emergence of human- radical or death of God theologians in gen- form in his “Wait Without Idols” (Vahanian, dead as modern man has lost the sense of ism and (3) the gradual growth of Christiani- eral. 1964) and in his “No Other God.” (Vahanian, transcendence and the presence of transcend- ty’s incapacity. These factors have contribut- Vahanian says that the forces or factors 1966a). ent God. In other words, the death of God ed to the rejection of transcendent as well as in the given culture, intellectual, social, mor- The first and second chapters of this means his absence in the modern world. The the destruction of religious faith in the West- al, and religious, which play a normative and book were originally printed as separate arti- existence of God and his reality are not self- ern world. regulatory role in the society and culture, can cles under the titles “Swallowed Up by God- sufficient realities anymore but are irrelevant According to Vahanian, not secularism, distort the ideas of God by turning them into lessness” (Vahanian, 1965b) and “Theology for modern people, hence dead. The modern but secularity is important for Christianity. It idolatrous ideas. And in this context Vahanian and the End of the Age of Religion” (Va- man does not accept the religious-mythological refers to the contemporary crisis of religion. claims that the modern phenomenon of death hanian, 1966b). This is a book about theology worldview, because his thinking is completely The modern man is looking for an adequate of God is a religious-cultural event condi- in a secular era where the God is dead motif is secular and positivistic, and the worldview is perception of the polar correlation between tioned by the features of religiosity and radi- raised, and in this sense, the book “No Other scientific, perception of the world immanent the sacral and the worldly/profane. Vahanian cal immanentism of the modern era. Va- God” is a logical continuation of the death of and this-worldly. And since Christian faith is is right in his assertion that a man should not hanian's view is adequate and right. He is ac- God theme, initially introduced by Vahanian based on transcendental dimension and myth- put his loyalty to God in danger of loyalty to tually trying to get rid of the idea of God from in his previous books “The death of God” and ological outlook/worldview and expresses the this world. Dichotomy between this world religious-cultural idolatry or on-going idoliza- “Wait Without Idols.” In this book, Vahanian mythological and metaphysical ways of past and God must be solved by applying a Bibli- tion by which people are trying to objectify examines the meaning of the death of God thinking, it is clear that as catholic theologian cal model that a person must have a balanced and “privatize” God. As N. Berdyaev, a Rus- phenomenon for theology, a phenomenon that Robert Adolfs rightly states, “To a secular and dialectical approach in the relationship sian philosopher, would say, “It is necessary has caused a great turmoil in American theo- culture, which rejects the mythical and meta- between God and the world. to liberate the idea of God from distorting and logical and philosophical world at that time, physical, Christianity and its definitions of Vahanian believes that the right, ade- degrading … social-morphism” (Berdyaev, as the theologians appeared in the square, also God become incomprehensible; belonging to quate understanding of God must reflect the 2003, p. 505). Man sees God as he wants to

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see him and worship. As Feuerbach rightly immanent significance. And according to Va- said: “The god of man is such as his thoughts hanian’s estimation, the death of God event in and intentions” (Feuerbach, 1968, p. 54). Man culture is conditioned by such phenomenon. creates God in his image. In reality, people Vahanian, like radical theologians Altizer, worship the God they deserve. The modern Hamilton and Cox, waits for a new theophany man “worships God without God” (Vahanian, (a new visible manifestation to humankind of 1965a, p. 745) which is a form of or a mani- God), that is when man tries to discover a new festation of a new religiosity. It means believ- idea of God after the religious-cultural event of ing in behalf of belief that is worshiping a re- death of God. The former cultural ideas and ligion because the means are turned into a images of God resulted in death of God phe- goal. nomenon. Consequently, if a religious faith is Religiosity, rather, religious “formalism” to survive, man must leave idolatrous ideas of or formalistic religiosity or religionism de- God and come to realize that the transcendent molishes the content of true religion, if there reality of God cannot be conditioned and lim- is such, and deprives religion of its transcen- ited by human imagination, since God and dental orientation and makes it immanent. Re- human definitions of him are not identical. ligiosity, especially when it is nationalized, In the analysis of religious beliefs, Va- becomes the most dangerous enemy of reli- hanian uses the Barthian approach of keryg- gion. In such religiosity, the formalism, reli- matic theology to reject any form of natural or gionism and idolatry simply strangle the sacral, rational theology. He also rejects the apolo- the numinous in religion, making religion a getic theology used by R. Bultmann and P. social phenomenon, a power of tradition, when Tillich. Although he admits the relation be- people attend a church, participate in religious tween existentialism and Christianity, he does ceremonies not for their religious convictions not accept the idea that any philosophical sys- and not for the sake of God or the sacral, but tem can convey the truth of Christian faith. because it is so accepted, it is a fashion, be- According to Vahanian, the human problem cause this formal religiosity is an external does not necessarily imply the problem of demonstration of religionism which is not wor- God and the reason is that it can lead to God shiping God (not a godliness), but it is a belief or remove from him. The modern culture is in behalf of or for the sake of faith, it is a “cul- anthropocentric and immanent because its ba- tural” religion, a social phenomenon and the sis has changed, that is, the transition from the power of tradition, the national debt to be paid, sacred to the secular. Consequently, only a civil religion when a person is a Christian, but cultural revolution can save the modern reli- not religious. Modern manifestations of religious crisis, the cause of which is the death of gionism or religiosity are purely external in God. their nature, but in reality, they are depraved Vahanian’s approach is conservative. inside and empty, there is no inner content; Applying the Barthian version of the keryg- they lost the sense of sacral, the numinous and matic theology to the problems of Christian transcendent in religion. Such a religiosity faith, it seems to somehow limit the possibili- turns religion into a magic and gives it some ties for the solution of Christian issues. But

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see him and worship. As Feuerbach rightly immanent significance. And according to Va- from the point of view of religion and theolo- wants to be wiped off the face of the earth,” said: “The god of man is such as his thoughts hanian’s estimation, the death of God event in gy, it is more appropriate to apply not only says Vahanian, “the Church must begin to and intentions” (Feuerbach, 1968, p. 54). Man culture is conditioned by such phenomenon. the kerygmatic, but also the apologetic ap- think of itself not as a place retreat from the creates God in his image. In reality, people Vahanian, like radical theologians Altizer, proach of theology. world, not as a society within society, but as a worship the God they deserve. The modern Hamilton and Cox, waits for a new theophany The kerygmatic theology focuses on the community that has no reality other than man “worships God without God” (Vahanian, (a new visible manifestation to humankind of solution of the internal problems of Christian through the society of men” (Vahanian, 1965a, p. 745) which is a form of or a mani- God), that is when man tries to discover a new faith. This does not mean that Vahanian’s 1966a, p. 99). In other words, the separation festation of a new religiosity. It means believ- idea of God after the religious-cultural event of theology is church-oriented because his theo- between the world and the church should be ing in behalf of belief that is worshiping a re- death of God. The former cultural ideas and logical program to transform Christianity and eliminated. ligion because the means are turned into a images of God resulted in death of God phe- correspond it with or fit the world, involves Referring to existentialism, Vahanian goal. nomenon. Consequently, if a religious faith is different approaches. Vahanian renews the mentions that it “is to Christian thought as Religiosity, rather, religious “formalism” to survive, man must leave idolatrous ideas of traditional theology’s approach to the world. popular religiosity is to the idea of Christian or formalistic religiosity or religionism de- God and come to realize that the transcendent The main problem he sees is that theology is culture” (Vahanian, 1961, p. 208). According molishes the content of true religion, if there reality of God cannot be conditioned and lim- cut off from the world and human problems. to Vahanian, existentialism owes its existence is such, and deprives religion of its transcen- ited by human imagination, since God and “Theology,” says Vahanian, “is truly ecclesi- to Christianity as its origins are Christian. dental orientation and makes it immanent. Re- human definitions of him are not identical. astical only to the extent that it is open to and There is kinship between them. Existentialism ligiosity, especially when it is nationalized, In the analysis of religious beliefs, Va- assumes the world and its wisdom” (Va- deals with the phenomenological analysis of becomes the most dangerous enemy of reli- hanian uses the Barthian approach of keryg- hanian, 1966a, p. 67). From this point of view the human condition and its situation. And gion. In such religiosity, the formalism, reli- matic theology to reject any form of natural or Vahanian goes on to say, “Theology is no sa- since it has religious coloring and orientation gionism and idolatry simply strangle the sacral, rational theology. He also rejects the apolo- cred science; it is used to be the channel and gives a Christian interpretation of certain the numinous in religion, making religion a getic theology used by R. Bultmann and P. through which the world understood itself as phenomena, Vahanian considers existential- social phenomenon, a power of tradition, when Tillich. Although he admits the relation be- church and through which the Church assert- ism as a form of religiosity, which is often people attend a church, participate in religious tween existentialism and Christianity, he does ed the reality of the world. Rather, theology is referred to as religious philosophy. Conse- ceremonies not for their religious convictions not accept the idea that any philosophical sys- that critical and self-critical task of faith in quently, according to Vahanian, “existential- and not for the sake of God or the sacral, but tem can convey the truth of Christian faith. terms of which the world understands itself as ism is possible only in a world where God is because it is so accepted, it is a fashion, be- According to Vahanian, the human problem church and the Church manifests the reality of dead or a luxury, and where Christianity is cause this formal religiosity is an external does not necessarily imply the problem of the world” (Vahanian, 1966a, pp. 67-68). In dead” (Vahanian, 1961, p. 227). It originates demonstration of religionism which is not wor- God and the reason is that it can lead to God order to eliminate the gap between the world in the decay and death of Christianity. It also shiping God (not a godliness), but it is a belief or remove from him. The modern culture is and Christianity, theology should focus its assumes the death of God, although in some in behalf of or for the sake of faith, it is a “cul- anthropocentric and immanent because its ba- attention on the contemporary man and his aspects it may wish that God had not died. In tural” religion, a social phenomenon and the sis has changed, that is, the transition from the problems and try to speak with him in a lan- existentialism Christianity meets not a torture power of tradition, the national debt to be paid, sacred to the secular. Consequently, only a guage he understands. To find a solution to death but a quiet euthanasia (Vahanian, 1961, civil religion when a person is a Christian, but cultural revolution can save the modern reli- the chief problem of our age, namely, God, p. 227). Existentialism in the secular language not religious. Modern manifestations of religious crisis, the cause of which is the death of theology “will have to enter fields of, e.g., and concepts reveals and transcribes man’s gionism or religiosity are purely external in God. literature, politics, and economics” (Va- devastating and sinful state condition before their nature, but in reality, they are depraved Vahanian’s approach is conservative. hanian, 1966a, p. 99). However, theology can God and shows the tragic condition of his ex- inside and empty, there is no inner content; Applying the Barthian version of the keryg- perform that function only if the understand- istence. Vahanian considers existentialism they lost the sense of sacral, the numinous and matic theology to the problems of Christian ing of the church is radically changed as a re- with reservations. transcendent in religion. Such a religiosity faith, it seems to somehow limit the possibili- ligious structure but its current structure Thus, the approaches through which Va- turns religion into a magic and gives it some ties for the solution of Christian issues. But should be also destroyed. “Unless Christianity hanian tries to solve the problems of Christian-

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ity require radical revision and transformation the reality. If Vahanian’s theological program of the traditional-church form of Christianity of religious reform proposes concrete solu- and turn theology into sociology, literature and tions, his “cultural revolution” program, ac- art, and the church as a worldly structure. “Such cording to Dobrenkov's right definition, is a a new program of religious reform,” writes Do- declarative requirement for the need of internal brenkov, “clearly shows the great price paid by transformation of the post-Christian world” contemporary theologians to preserve the im- (Dobrenkov, 1980, p. 93). Vahanian believes portance of religion for the modern man” (Do- that Christianity can have some development brenkov, 1980, p. 90). prospects only if there are changes in the mod- Vahanian’s assessments about the current ern world that will be able to destroy its “im- religious crisis and the future of the faith are munity” for Christianity. However, Vahanian pessimistic. Religious reforms are in vain be- does not say or he may not know how to make cause they deal only with a narrow religious these changes and what kind of character they community. In order to correct and regulate should carry. And what one might tell if the the situation, Vahanian believes that a cultural objective tendencies of the modern world lead revolution is necessary, as only that can free to the destruction of social grounds that cause the modern man from his idolatrous ideas the religious phenomenon in all its forms. By about God. And this means that there is a new observing and analyzing the growing pace of iconoclast basis for a man to re-reveal the true the modern world, one can conclude that the nature of true religious faith, as well as a new, modern man feels less and less the need for imageless image of God liberated from idola- religious illusions by which he tries to satisfy trous ambitions. The solution of the modern his spiritual needs and to understand his own religious crisis Vahanian sees in the revival of life. Biblical Christianity, which is possible only Vahanian’s theological program is a uto- through the “cultural revolution”. But Va- pian, uncertain and less likely to be restored to hanian does not pay attention to the fact that true Christianity through the “Cultural Revolu- the modern man and the world cannot return tion” and to create a new image and idea of to the Biblical or early Christianity. It is im- God. It is not as convincing as it requires a possible to return because man’s worldview large-scale and enormous activity, both of uni- of that time was mythological, and the per- versal significance and scale, the possibilities ception of the world was transcendental; the of which are very small, almost impossible. worldview modern man is scientific, the perception of the world is immanent. Vahanian Conclusions himself realizes this radical difference very well, but it is unclear why he claims some- Thus, the core theme of Gabriel Va- thing that is unreal and impracticable. hanian is that the death of God is a religious- In the modern world, Vahanian’s program cultural phenomenon. God himself is not is unrealistic and improbable in overcoming dead, but men’s religious and cultural percep- the religious crisis. As to his suggestions, they tions about God and theological-philosophical are declarative and do not really correspond to notions are dead. For Gabriel Vahanian, the

64 WISDOM 2(9), 2017 64 Critical Remarks on the Theoretical Significance of Vahanian’s Death of God Theology (Brief Review)

ity require radical revision and transformation the reality. If Vahanian’s theological program death of God phenomenon conceived as a cul- SSHA (Contemporary Protestant The- of the traditional-church form of Christianity of religious reform proposes concrete solu- tural event, means the end of Christian civiliza- ological Modernism in USA: the and turn theology into sociology, literature and tions, his “cultural revolution” program, ac- tion or Christendom because the western world Goals and Results, in Russian). Mos- art, and the church as a worldly structure. “Such cording to Dobrenkov's right definition, is a gradually becomes de-Christianized. Vahanian cow: Moscow University Publishing. a new program of religious reform,” writes Do- declarative requirement for the need of internal is an iconoclast theologian. He accepts the Feuerbach, L. (1968). Qristoneut’yan e’ut’yu- brenkov, “clearly shows the great price paid by transformation of the post-Christian world” transcendence and the otherness of God. Va- ny’ (The Essence of Christianity, in contemporary theologians to preserve the im- (Dobrenkov, 1980, p. 93). Vahanian believes hanian is an apophatic theologian who denies Armenian). Yerevan: Hayastan Pub- portance of religion for the modern man” (Do- that Christianity can have some development any form of “natural” or rational theology. It lishing. brenkov, 1980, p. 90). prospects only if there are changes in the mod- means that the anti-metaphysical aspect is one Gubin, V. D. (2006). Filosofiya: aktual’nye Vahanian’s assessments about the current ern world that will be able to destroy its “im- of the main distinctive features of the apophatic problemy (Philosophy: Actual Issues, religious crisis and the future of the faith are munity” for Christianity. However, Vahanian theology. In that sense, Vahanian’s the death of in Russian). Moscow: Omega-L. pessimistic. Religious reforms are in vain be- does not say or he may not know how to make God shows the anti-metaphysical direction of Muska, R. (1967). The Uncharted Future of cause they deal only with a narrow religious these changes and what kind of character they his theology. In general, it is a peculiarity of Faith. Saturday Review, L(29), 34-35, community. In order to correct and regulate should carry. And what one might tell if the radical theology which is by its nature anti- 41. the situation, Vahanian believes that a cultural objective tendencies of the modern world lead movement towards the metaphysical ontothe- Stepanyan, A. (2008). Gabriel Vahaniani ky- revolution is necessary, as only that can free to the destruction of social grounds that cause ology. The death of God theology shows the anqy’, gorc’uneut’yunn u steghc’a- the modern man from his idolatrous ideas the religious phenomenon in all its forms. By crisis in religious language and incapacity of gorc’ut’yan yndhanur bnut’agiry about God. And this means that there is a new observing and analyzing the growing pace of that language to talk of God or find the ade- (Life, Activities and Writings of Ga- iconoclast basis for a man to re-reveal the true the modern world, one can conclude that the quate concepts, expressions to describe him. briel Vahanian, in Armenian). History nature of true religious faith, as well as a new, modern man feels less and less the need for The death of God theology is conceived as a of Philosophy and Modernity, 56-85. imageless image of God liberated from idola- religious illusions by which he tries to satisfy demonstration of postmodern thinking and way Stepanyan, A. (2015). Gabriel Vahaniany’ or- trous ambitions. The solution of the modern his spiritual needs and to understand his own of acting as well as hermeneutics in the light of pes r’adikal kronakan mtac’ogh (Ga- religious crisis Vahanian sees in the revival of life. which it is possible to understand and explain briel Vahanian as a Radical Religious Biblical Christianity, which is possible only Vahanian’s theological program is a uto- the modern world and conditions. Thus, the Thinker, in Armenian). Wisdom, 1(4), through the “cultural revolution”. But Va- pian, uncertain and less likely to be restored to death of God phenomenon is the main cultural 81-96. hanian does not pay attention to the fact that true Christianity through the “Cultural Revolu- event in the modern world. https://doi.org/10.24234/wisdom.v1i the modern man and the world cannot return tion” and to create a new image and idea of 4.117 to the Biblical or early Christianity. It is im- God. It is not as convincing as it requires a REFERENCES Stepanyan, A. (2017). Astc’o mahvan usmun- possible to return because man’s worldview large-scale and enormous activity, both of uni- qy’ (Death of God Theology, in Ar- of that time was mythological, and the per- versal significance and scale, the possibilities Adolfs, R. (1967). “Is God Dead?” In B. Mur- menian), Yerevan: VMV Print. ception of the world was transcendental; the of which are very small, almost impossible. chland (Ed.), The Meaning of the Vahanian, G. (1957, January). The Empty Cra- worldview modern man is scientific, the per- Death of God (pp. 81-91). New York: dle. Theology Today, XIII(4), 521-526. ception of the world is immanent. Vahanian Conclusions Random House. Vahanian, G. (1961). The Death of God: the himself realizes this radical difference very Berdyaev, N. (2003). O rabstve i svobode che- Culture of our Post-Christian Era. well, but it is unclear why he claims some- Thus, the core theme of Gabriel Va- loveka. Opyt paradoksal’noi etiki New York: George Braziller. thing that is unreal and impracticable. hanian is that the death of God is a religious- (About Man’s Slavery and Freedom. Vahanian, G. (1964). Wait without Idols. New In the modern world, Vahanian’s program cultural phenomenon. God himself is not The Experience of Paradoxical Eth- York: George Braziller. is unrealistic and improbable in overcoming dead, but men’s religious and cultural percep- ics, in Russian). Moscow: Folio. Vahanian, G. (1965a, June 9). God without the religious crisis. As to his suggestions, they tions about God and theological-philosophical Dobrenkov, V. I. (1980). Sovremennyi protes- God. The Christian Century, LXXXII are declarative and do not really correspond to notions are dead. For Gabriel Vahanian, the tantskii teologicheskii modernism v (23), 745-746.

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Vahanian, G. (1965b, December 8). Swallowed Vahanian, G. (1966b). Theology and ‘The End up by Godlessness. The ChristianCen- of the Age of Religion’. (J. B. Metz, tury, LXXXII(49), 1505-1507. Ed.) Concilium: Theology in the Age Vahanian, G. (1966a). No other God. New of Renewal, XVI, 99-110. York: George Braziller.

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