(Book by Altizer, Thomas J. J.)
Book by Altizer, Thomas J. J.
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(In The New Apocalypse, Thomas J. J. Altizer (perhaps the ...)
In The New Apocalypse, Thomas J. J. Altizer (perhaps the most radical theologian of our age and a major exponent of the death of God theology), advances the thesis that William Blake is the most original prophet and seer in the history of Christendom, that he created a whole new form of vision embodying a modern radical and spiritual expression of Christianity, and that an understanding of his revolutionary work demands a new form of theological understanding.
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(The major death-of-God theologian explores the meaning an...)
The major death-of-God theologian explores the meaning and purpose of radical theology. In The Call to Radical Theology, Thomas J. J. Altizer meditates on the nature of radical theology and calls readers to undertake the vocation of radical theology as a way of living a fully examined life. In fourteen essays, he explores how the death of God in modernity and the dissolution of divine authority have freed theology to become a mode of ultimate reflection and creative inquiry no longer bound by church sanction or doctrinal strictures. Revealing a wealth of vital models for doing radical theological thinking, Altizer discusses the work of philosophers such as Hegel, Nietzsche, Heidegger, Marion, Derrida, and Levinas, among others. Resources are also found in the work of imaginative writers, especially Milton, Blake, and Joyce. In the spirit of Joyces Here Comes Everybody, Altizer is convinced that theology is for everyone and that everyone has the authority to do theology authentically. An introduction by Lissa McCullough and foreword by David E. Klemm help orient the reader to Altizers distinctive understanding of the role of theology after the death of God. Thomas J. J. Altizer is Professor Emeritus of Religious Studies at Stony Brook University, State University of New York. He is the author of many books, including Living the Death of God: A Theological Memoir, also published by SUNY Press. Lissa McCullough is an independent scholar and coeditor (with Brian Schroeder) of Thinking through the Death of God: A Critical Companion to Thomas J. J. Altizer, also published by SUNY Press.
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(The eminent death-of-God theologian traces his lifelong s...)
The eminent death-of-God theologian traces his lifelong search for a theory that is contemporary yet biblical. Theologian Thomas J. J. Altizer became both famous and infamous as the chief spokesman for death-of-God theology in the 1960s. In the years that followed, he has created a theological tradition that has influenced all succeeding generations of theologians. Living the Death of God is Altizers theological memoir. Taking us from his transformation as a theological student to his present life of solitude, Altizer recapitulates the voyage to create a truly new theology. The memoir recounts each stage of this voyage, from being overwhelmed by Satan to a conversion to the death of God and an extensive and even ecstatic preaching of the death of God. However, this is the death of that God who is the wholly alienated God, a death realizing anew the crucified God or the apocalyptic Christ. Written with Altizers characteristic elegance, this book is fascinating on its own account, but can also serve the reader as a companion or introduction to Altizers body of work. Altizers legacy is his vision of a Creator of pure actionthe still-evolving source of alleverything. Living the Death of God is an extended meditation on the implications of this Creator for the created, and it is at once a liberating and terrifying hypothesis. Studies in Religion deeply theological in a profound and daring sense. Religious Studies Review I like that Altizer has put so much of himself into the text. We readers are privileged to suffer the profound personal meaning of his theological voyage, through his sickness unto death and his ecstatic joy. Truly, he gives us access to the lived depth of his unparalleled and unique theological vocation. I could not put this book down and it haunted my imagination and thoughts. What a gift from a great man! ? David E. Klemm, coeditor of Figuring the Self: Subject, Absolute, and Others in Classical German Philosophy Thomas J. J. Altizer has achieved that which he has long sought?to render his highly sophisticated thinking accessible to a general reading audience. ? Brian Schroeder, coeditor of Thinking through the Death of God: A Critical Companion to Thomas J. J. Altizer
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(Traces the interior, evolutionary movement of biblical mo...)
Traces the interior, evolutionary movement of biblical moments and movements of Genesis, Exodus, Judgement, Incarnation and Apocalypse by meditating on speech and silence in the biblical text of the Old Testament, or Torah. This profoundly moving meditation by a Christian dialectical theologian finds a home in the classical academic literature of Judaism, by virtue of the author's emphasis on the search for words to express man's encounter with the living God. Jacob Neusner, Series Editor, in his new preface, states that, "Judaism in the Torah claims to possess these words." He considers Altizer's work to be a continuation of the legacy of Abraham Joshua Heschel. Originally published by Harper & Row in 1977, this edition contains a new introduction by the author.
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(Toward a New Christianity: Readings in the Death of God T...)
Toward a New Christianity: Readings in the Death of God Theology by Altizer, Thomas J.J.. 8vo. 1st ptg.
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A descendant and namesake of Stonewall Jackson, Thomas J. J. Altizer was born September 28, 1927, in Cambridge, Massachusetts; his father was a distinguished attorney. He grew up in Charleston, West Virginia, and graduated there in 1944 from Stonewall Jackson High School.
He grew up in Charleston, West Virginia, and graduated there in 1944 from Stonewall Jackson High School. In 1951 he received the M. A. in theology at the divinity school and in 1955 the Ph. D. in history of religions at the Graduate School of the University of Chicago.
After one year at St. John's College he enlisted in the United States Army. Following Army service he enrolled in the College of the University of Chicago from which he graduated with honors in 1948. His principal mentors during his graduate course were Joachim Wach, Mircea Eliade, and Paul Tillich.
From 1954 to 1956 he taught at Wabash College, and in 1956 he went to Emory University where he taught in the Graduate Institute of Liberal Arts and in the Graduate Division of Religion.
In 1968 he became professor of English at the State University of New York at Stony Brook. Retaining his position in English, in 1970 he became chairman of a new interdisciplinary unit in religious studies at Stony Brook. He had already launched a rigorous program of thinking and writing about theology.
No American thinker in the last half of the 20th century worked more productively or with greater singleness of purpose toward the realization of his theological vision than Thomas Altizer.
Just as steadfastly he rejected the 20th century rejection of liberalism by neoorthodox or neo-reformation theology (Barth, Brunner): in Jesus we have the Word of God thrown into the human condition as an alien word about and of the Wholly, Absolute Other.
( Thomas Altizer's Genesis and Apocalypse engages a the...)
(Traces the interior, evolutionary movement of biblical mo...)
(Thomas Altizer, one of America's premier theologians, sea...)
(The eminent death-of-God theologian traces his lifelong s...)
(The major death-of-God theologian explores the meaning an...)
(Toward a New Christianity: Readings in the Death of God T...)
(A Theological Voyage Toward Authentic Christianity)
(In The New Apocalypse, Thomas J. J. Altizer (perhaps the ...)
(Book by Altizer, Thomas J. J.)
(Thomas J.J. Altizer's The New Gospel of Christian Atheism...)
This kenosis (self-emptying), enacted in the Incarnation, had, after centuries of Christian misreading, been realized through the dialectic of history, over which a wholly immanent God prevailed despite the Satanic interventions of Christendom and its orthodox theologians.
That resulted largely from his having distanced himself critically from the two major options of 19th and 20th century Protestant Christian theology.
While considered a "radical" by everyone, Altizer steadfastly rejected the liberalism of the 19th and 20th centuries (Schleiermacher, Harnack) and its claim to ground Christian faith in the religio-ethical personality of Jesus to which we have access by historical research.
Seeing Christendom as the historical negation of what had been announced in and by Jesus as the end of history (viz. , the Kingdom of God), he saw in the modern "death of God" the historically actual realization of the primal apocalypse, the conscious realization that God had emptied himself of all absolute, transcent otherness and entered fully into the identity and difference of the human cosmos.
This kenosis (self-emptying), enacted in the Incarnation, had, after centuries of Christian misreading, been realized through the dialectic of history, over which a wholly immanent God prevailed despite the Satanic interventions of Christendom and its orthodox theologians.
The dialectic of the biblical apocalypse-that of the identity of God, of the difference of God from himself and the world, of the world from itself and God-had been preserved and renewed in the epic traditions of the Western world, in Homer and Virgil and above all in Dante, Milton, Blake, and Joyce.
Without eschewing-indeed emphasizing-its biblical basis, Altizer's theology thus saw in the conditions of modern consciousness the ultimate fruition of original Christianity, the perfection of Jesus's re-presentation of God. That fruition marked the end of history as known to Western consciousness and, in religious terms, the beginning of the universal (but not absolute) religion.
The power and subtlety of Altizer's work were as little understood by professional theologians as by those in the popular media.
In high transcendence of these options, Altizer fashioned his theology by utilizing the linguistic forms of Hegel, Kierkegaard, and Nietzsche and the substance of the Bible, mediated by the arts: epic literature, music, painting, and sculpture.
Quotes from others about the person
The professor Mark Taylor rightly wrote, "When the history of twentieth century theology is written, one of its major chapters will be devoted to the work of Thomas J. J. Altizer. "
